f The Wittenberg Door: January 2011

Photobucket - Video and Image Hosting

About Me

My Photo
Name:

Commenting on Christendom, culture, history, and other oddities of life from an historic Protestant perspective.

Monday, January 31, 2011

Notable Quote: John Bunyan

Thus far did I laden with my Sin;
Nor could ought ease the grief that I was in,
Till I came hither; What place is this!
Must here be the beginning of my bliss?
Must here the Burden fall from my back?
Must here the strings that bound it to me crack?
Blest Cross! blest Sepulchre! Blest rather be
The Man that there was put to Shame for me!

This Hill, though high, I covet to ascend,
The Difficulty will not me offend.
For I perceive the Way to Life lies here:
Come pluck up Heart, let’s neither faint not fear;
Better, though difficult, the Right Way to go,
Than Wrong, though easy, where the End is wo[e].

O World of Wonders! (I can say no less)
That I should be preserv’d in that Distress
That I have met with here! O Blessed be
That Hand that from it hath deliver’d me!
Dangers in darkness, Devils, Hell, and Sin,
Did compass me, while I this Vale was in:
Yea Snares, and Pits, and Traps, and Nets did lie
My Path about, that worthless, silly I
Might hae been catch’d, entangled and cast down:
But since I live, let Jesus wear the Crown.

The Pilgrim’s Progress (1678)

Labels:

posted by The Catechizer and The Deacon | 6:34 AM | 0 comments

Friday, January 28, 2011

Notable Quote: Edmund P. Clowney

In the apostolic church, the controversy over circumcision took place only because both sides thought of the church as the true Israel. Those who required Gentile Christians to be circumcised obviously thought that those converts were being added to God’s people. Paul never challenged this. He never explained that Christians were joining a new entity, the church, and not Israel, and that circumcision was therefore inappropriate. On the contrary, he claimed for the church the true spiritual circumcision of Christ, gained by union with him. Apart from Christ, circumcision was only mutilation of the flesh. ‘For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh’ (Phil. 3:3).

Edmund P. Clowney (1917 – 2005), The Church

Labels: ,

posted by The Catechizer and The Deacon | 6:42 AM | 0 comments

Thursday, January 27, 2011

Notable Quote: Martin Luther

By using the relationship between father and son as an analogy, Martin Luther explains justification . . .

A son is born an heir, is not made one, and inherits his father’s goods without any work or merit. Meanwhile, however, the father commands and exhorts his son to be diligent in doing this or that. He promises him a reward or a gift in order that in return for it he may obey more readily and freely: “If you’re good and listen, if you study diligently, I’ll buy you a nice coat. Come here to me and I’ll give you a beautiful apple.” In this way the father helps his son in his weakness, although the inheritance belongs to him on other grounds. This is done for the sake of pedagogy.

God also deals with us in this way. He coaxes us with promises of spiritual and physical things, although eternal life is given freely to those who believe in Christ as children of adoption, etc. So it ought to be taught in the church that God will repay good works, save in the article of justification, which is the origin and source of all other promises. One should say, “Believe and you will be saved; do what you will, it won’t help [to be saved].” Accordingly we should remember that those promises and rewards are the pedagogy by which God, as a very gentle father, invites and entices us to do good, serve our neighbor, etc.”

Labels: ,

posted by The Catechizer and The Deacon | 6:37 AM | 0 comments

Saturday, January 22, 2011

Notable Quote: Louis Igou Hodges

Louis Igou Hodges on being brought into union with Christ . . .

This doctrine of the solidarity of the Christian with Christ underlies every step in the application of redemption. It is the central truth of the whole doctrine of salvation as well as of the entire Bible. All of Reformed theology at its best revolves around this single doctrine. Negatively this relation is not the union of essence described by the mystics, and at least a few “deeper life” advocates, in which the personality of the believer is annihilated or absorbed into the divine. Neither is the bond merely a moral relation of love and sympathy such as is shared by close friends. Positively it is a union formed by the Holy Spirit which is organic, life-giving (vital), indissoluble, and inscrutable. By virtue of this solidarity believers are reconciled to God and possess the continuously transforming power of the life of Christ. It is also the basis of the spiritual unity and communion which believers share with one another and by which they form the body of Christ.

Labels: ,

posted by The Catechizer and The Deacon | 11:48 AM | 0 comments

Thursday, January 20, 2011

Notable Quote: John Calvin

John Calvin (1509–1564) on contending with the devil . . .

The fact that the devil is everywhere called God’s adversary and ours also ought to fire us to an unceasing struggle against him. For if we have God’s glory at heart, as we should have, we ought with all our strength to contend against him who is trying to extinguish it.

Labels: ,

posted by The Catechizer and The Deacon | 6:27 AM | 2 comments

Tuesday, January 18, 2011

Who’s Sovereign in Salvation? – Part 12 – Arminianism: Resistible Grace

In Part 11, we closed-out our discussion of the Arminian doctrine of Resistible Grace, with one question still lingering:

Arminians often respond to the Calvinistic doctrines of Irresistible Grace and Unconditional Election with the following objection: “So you’re saying that God drags people into heaven against their will, while those sincerely desiring to get in can’t because they’re not the elect?”

Banging on Heaven’s Door?

We’ll start with the second objection: Is it the case that there are sinners who want to reconcile with God but, God won’t let them because He didn’t elect them?

Here’s the problem with this objection: it doesn’t take into consideration the state of man. Scripture teaches that Adam’s sin brought spiritual death to us all (Gen. 2:16–17, 3:1–7; John 11:24-26; Rom. 5:12; Eph. 2:1–3; Col. 2:13).

As a result, men are spiritually deaf, blind, and completely corrupted (Ecc. 9:3; Jer. 17:9; Rom. 8:7–8; 1 Cor. 2:14); also, men are slaves of sin (John. 8:34; Rom. 6:20; Tit. 3:3) and children of the devil (Eph. 2:1–2; 2 Tim. 2:25–26; 1 John 3:10).

So how does natural man respond to the revelations God has given him? He suppresses the truth in unrighteousness (Rom. 1:18). Consequently, man in his unregenerate state hates God and is therefore not seeking Him.

10) as it is written,
"THERE IS NONE RIGHTEOUS, NOT EVEN ONE;

11) THERE IS NONE WHO UNDERSTANDS,
THERE IS NONE WHO SEEKS FOR GOD;

12) ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS;
THERE IS NONE WHO DOES GOOD,
THERE IS NOT EVEN ONE."

Romans 3:10-12

Kicking and Screaming?

Now to the former part of the objection: Is God forcing people into heaven against their will?

As we’ve just seen, man is dead in his sins and in complete and utter rebellion against God. Man’s plight is not simply that he needs to add a few doctrines to his belief system—no, he needs to be made a new creation (Gal. 6:15; Eph. 2:10; 1 Cor. 5:17–18), to have his nature renewed (Due. 30:6; Ezk. 36:26–2; 1 Pet. 1:3).

Being made alive by the Spirit (John 5:21; Eph. 2:1, 5; Col. 2:13), the sinner is granted repentance (Acts. 11:18, 16:14; Phil. 1:29; 2 Tim. 2:25–26). Now with a new disposition towards God, he lives a life characterized by thankfulness and service unto the Lord (Rom. 6:1-14; Eph. 2:10; Phil. 2:13).

Conclusion

The Arminian objection falls flat, for it does not truly represent the state of man, nor does it truly represent the gracious work of God in salvation.

In his fallen state, man is an enemy of God. He not only doesn’t seek reconciliation and entrance into God’s kingdom, but he is daily seeking to further himself from His holy Creator. The sinner’s only hope is a rescue operation—a sovereign work of God upon his heart. Once regenerated, the new believer lives a life of thankfulness and dedication to his magnificent benefactor.

In the next post in this series we’ll take-up the Arminian doctrine of Uncertain Perseverance: Although God’s grace has been extended to, and accepted by, the believer, he may still “fall from grace” and thus lose his salvation.

Labels:

posted by The Catechizer and The Deacon | 6:14 AM | 0 comments

Sunday, January 16, 2011

Notable Quote: J. Gresham Machen

J. Gresham Machen on the educational changes brought about by John Dewey’s writings, changes that plague us today . . .

The child-centered notion of education seems to involve emancipation from a vast amount of drudgery. It used to be thought necessary to do some hard work at school. When a textbook was given to a class, it was expected that the contents of the textbook should be mastered. But now all that has been changed. Storing up facts in the mind was a long and painful process, and it is indeed comforting to know that we can now do without it. Away will al drudgery and all hard work! Self-expression has taken their place. A great discovery has been made—that discovery that it is possible to think with a completely empty mind.

Part of an address to the Bible League of London, 1932

Labels:

posted by The Catechizer and The Deacon | 6:08 AM | 0 comments

Saturday, January 15, 2011

Who’s Sovereign in Salvation? – Part 11 – Arminianism: Resistible Grace

In our last discussion on this topic, Part 10, we took a look at the work of the Trinity in salvation and considered the gospel call. In this post we’ll see what the Scriptures have to say about the efficacy and application of God’s grace.

Scriptural Considerations

The Spirit, working through the Word, causes the sinner to be born again.

3) Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God."

4) Nicodemus said to Him, "How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?"

5) Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.

6) “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

7) "Do not be amazed that I said to you, 'You must be born again.'

8) "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit."

John 3:3-8

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit

Titus 3:5

for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God.

1 Peter 1:23

Also consider: John 1:12-13; 1 Pet. 1:3; 1 John 5:4

Like Lazerus being brought back to life through the command of the Lord, so the Spirit brings the spiritually-dead to life.

For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.

John 5:21

even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)

Ephesians 2:5

When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions

Colossians 2:13

Although the external call is often rejected, the internal call is effectual and therefore cannot be rejected.

and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

Romans 8:30

who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity

2 Timothy 1:9

After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.

1 Peter 5:10

Also consider: Rom. 1:6-7, 9:23-24; Gal. 1:15-16; Eph. 4:4; Heb. 9:15; Jude 1; 1 Pet. 1:15, 2:9; 2 Pet. 1:3; Rev. 17:14

Salvation is through God’s sovereign will and therefore cannot be resisted nor thwarted.

So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire,
And without succeeding in the matter for which I sent it.

Isaiah 55:11

So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

Romans 9:16

In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

James 1:18

Also consider: John 3:27, 17:2; 1 Cor. 3:6-7, 4:7; Phil. 2:12-13; 1 John 5:20

Conclusion

As we’ve seen, Scripture does not support the Arminian doctrine of Resistible Grace. The Spirit, working through the Word, causes the sinner to be born again, bringing him from death to life. Just as babies cannot choose not to be born, and Lazarus could not resist the resurrecting work of Christ, so men cannot—and will not—resist the sovereign work of God in salvation.

Stay tuned for Part 12!

Labels:

posted by The Catechizer and The Deacon | 6:04 AM | 2 comments

Thursday, January 13, 2011

Justin Martyr: Defender of the "True Philosophy

I fell in love with the prophets and these men who had loved Christ; I reflected on all their words and found that this philosophy alone was true and profitable.

The Christian History & Biography Web site has a brief but fascinating biography of Justin Martyr. One of the most interesting parts of the article is the first-hand description of a second-century church service:

On the day called Sunday there is a gathering together in the same place of all who live in a given city or rural district. The memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then when the reader ceases, the president in a discourse admonishes and urges the imitation of these good things. Next we all rise together and send up prayers.

When we cease from our prayer, bread is presented and wine and water. The president in the same manner sends up prayers and thanksgivings, according to his ability, and the people sing out their assent, saying the 'Amen.' A distribution and participation of the elements for which thanks have been given is made to each person, and to those who are not present they are sent by the deacons.

Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president. He provides for the orphans and widows, those who are in need on account of sickness or some other cause, those who are in bonds, strangers who are sojourning, and in a word he becomes the protector of all who are in need.

You can read the entire article here.

Oldest Church Discovered

And speaking of the early church, archaeologists believe they’ve found the site of a church dating back to between 33 to 70 AD, which would make it the oldest yet discovered:

If tests confirm that it dates back to between 33 AD to 70 AD, as the archaeologists claim, it would make it the earliest known place of Christian worship by around two hundred years.

According to a report in the Jordan Times newspaper, a very early underground church was found beneath the ancient Saint Georgeous Church, which itself dates back to 230 AD, in Rihab, northern Jordan near the Syrian border.

"We have uncovered what we believe to be the first church in the world, dating from 33 AD to 70 AD," Abdul Qader al-Husan, head of Jordan's Rihab Centre for Archaeological Studies, said.

"We have evidence to believe this church sheltered the early Christians – the 70 disciples of Jesus Christ."

A mosaic found in the church describes these Christians as "the 70 beloved by God and Divine". Mr Husan said they believed to have fled persecution in Jerusalem and founded churches in northern Jordan.

He cited historical sources which suggest they both lived and practised religious rituals in the underground church and only left it after Christianity was embraced by Roman rulers in the fourth century AD.

You can read the entire article here.

Labels: ,

posted by The Catechizer and The Deacon | 6:55 AM | 0 comments

Wednesday, January 12, 2011

Who’s Sovereign in Salvation? – Part 10 – Arminianism: Resistible Grace

In Part 9 of this series we considered the plight of man—how he is separated from God because of the fall. We also reflected upon the grace of God, His unmerited (unearned) favor—salvation is a free gift of God bestowed upon unworthy sinners.

In this post we’ll take a look at the work of the Trinity in saving men, and we’ll consider the gospel call.

The Trinity and Salvation

When thinking of the salvation of men, it is appropriate to step back and understand that salvation is the work of the Trinity. In eternity past, the Father marked out those who would be saved. This is referred to as “election” (see Part 6). At the appointed time, the Son came into the world and secured the redemption of His people (see Part 8). Finally, the Spirit, working through the Word, applies that redemption to the elect.

The Gospel Call

The general (or external) call. We find in Scripture that the gospel call is distributed indiscriminately. This call to repentance and faith goes out to all hearers. The great Baptist preacher Charles Haddon Spurgeon was once asked why he didn’t preach to the elect only. His response was, as I recall, “Paint a yellow stripe down their back and I will.” The elect is known only to God. Thus those responding to the Great Commission proclaim Christ to all.

This external call includes (1.) A declaration of the plan of salvation. (2.) The promise of God to save all who accede to the terms of that plan. (3.) Command, exhortation, and invitation to all to accept of the offer mercy. (4.) An exhibition of the reasons which should constrain men to repent and believe, and thus escape from the wrath to come. All this is included in the gospel. For the gospel is a revelation of God's plan of saving sinners . . . This call is universal in the sense that it is addressed to all men indiscriminately to whom the gospel is sent. It is confined to no age, nation, or class of men. It is made to the Jew and Gentile, to Barbarians and Scythians, bond and free; to the learned and to the ignorant; to the righteous and to the wicked; to the elect and to the non-elect.

Charles Hodge (1797-1878)

For many are called, but few are chosen

Matthew 22:14

5) "The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up.

6) "Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture.

7) "Other seed fell among the thorns; and the thorns grew up with it and choked it out.

8) "Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "(G)He who has ears to hear, let him hear."

11) "Now the parable is this: (the seed is the word of God.

Luke 8:5-8, 11

The Effectual (or inward) call. For the elect, a special inward call from the Holy Spirit accompanies the general call. This call brings the sinner, who is dead in his sins (Gen. 2:16–17, 3:1–7; Rom. 5:12; Eph. 2:1–3; Col. 2:13), to life. By this work of the Spirit, through the Word, faith is granted to the sinner—he is enabled to believe all that is promised in the gospel.

And you were dead in your trespasses and sins

Ephesians 2:1

So faith comes from hearing, and hearing by the word of Christ.

Romans 10:17

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God

Ephesians 2:8

In my next post on this topic we’ll see what the Scriptures have to say regarding the efficacy and application of God’s grace.

Labels:

posted by The Catechizer and The Deacon | 6:24 AM | 0 comments

Sunday, January 09, 2011

Who’s Sovereign in Salvation? – Part 9 – Arminianism: Resistible Grace

In my last post on this topic, Part 8, we found that Christ died for the elect, those whom were given Him by the Father before the foundation of the world. Furthermore, we saw that Christ actually accomplished salvation for His people, not merely making it possible.

Now we’ll turn our attention to the Arminian doctrine of Resistible Grace. We’ll consider the question, “Does the Bible teach that God extends grace to all men, but men can resist that grace?” But first, we’ll consider the plight of man and the nature of saving grace.

Man’s Plight

Before considering the nature of saving grace, it’s appropriate to recall why saving grace is necessary:

Our first parents, through the instigation of the Devil (Rev. 12:9), chose to rebel against our most holy God (Gen. 3:1-6). The result of this rebellion was the entrance of sin into the world (Rom. 5:12-14). The nakedness for which Adam and Eve were ashamed extended far beyond mere clothing—they and their progeny were now separated from God and in need of reconciliation (Rom. 5:12-21).

And the LORD God commanded the man, saying, “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.”
Genesis 2:16-17

As it is written: “None is righteous, no, not one; no one understands, no one seeks for God. All have turned aside, together they have gone wrong; no one does good, not even one.”
Romans 3:10-12

Saving Grace

Grace (Latin: Gratia; Greek: Charis; Hebrew: Chen) refers to the undeserved favor shown from one to another, particularly from a greater to a lesser.

“. . .grace is an attribute of God, one of the divine perfections. It is God’s free, sovereign, undeserved favor or love to man, in his state of sin and guilt, which manifests itself in the forgiveness of sin and deliverance from its penalty. It is connected with the mercy of God as distinguished from His justice. This is redemptive grace in the most fundamental sense of the word. It is the ultimate cause of God’s elective purpose, of the sinner’s justification, and of his spiritual renewal; and the prolific source of all spiritual and eternal blessings.”

Louis Berkhof (1873-1957)

Man can do nothing to earn (merit) God’s grace. If he could, then it would be a wage not a gift, and would be grounds for boasting before God.

8) For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;
9) not as a result of works, so that no one may boast.
Ephesians 2:8-9

Mankind has rebelled against God, and, as a result, stands condemned. But God, for His own good pleasure, chooses to spare some—to show mercy. By its very nature, grace does not come about by anything man does—we don’t pray our way into it, chose our way into it, or anything else. It is completely, from first to last, an underserved gift from God. Thus the appropriate response is to fall down before a gracious God who does not give us what we deserve.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness
Romans 1:18

When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life.”
Acts 11:18

When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.
Acts 13:48

Note: Refer to Part 6 for further information related to God’s sovereign choice in election.

This message of grace, therefore, is essential to the gospel message, as Puritan John Owen explains . . .

Gospel promises then are: (1) The free and gracious dispensations; and, (2) discoveries of God’s good-will and love: to, (3) sinners; (4) through Christ; (5) in a covenant of grace: (6) wherein, upon his truth and faithfulness, he engageth himself to be their God, to give his Son unto them, and for them, and his Holy Spirit to abide with them, with all things that are either required in them, or are necessary for them, to make them accepted before him, and to bring them to an enjoyment of him.

John Owen (1616-1683)

Conclusion

Because of the fall man is separated from God. And left to his devices he’ll continue in his sin and rebellion. But God, in His great mercy, chooses to grant a stay of execution to some—not only that, He chooses to adopt the condemned! This message of God not giving us what we deserve should make us fall to our knees and sing along with John Newton . . .

Amazing grace! How sweet the sound
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.

In my next post on this topic we’ll see what the Scriptures have to say regarding the efficacy and application of God’s grace.

Labels:

posted by The Catechizer and The Deacon | 12:56 PM | 0 comments

Thursday, January 06, 2011

Who’s Sovereign in Salvation? – Part 8 – Arminianism: Unlimited Atonement 2

In my last post on this topic, Part 7, we saw that Unlimited Atonement carries with it certain doctrinal consequences. In this post we'll consider the Scriptures that address the questions, “For whom did Christ die?” and “Did Christ actually save anyone? Or did He simply make salvation possible?”

Scriptural Considerations

Christ Came to actually save men . . .

She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.
Matthew 1:21

For the Son of Man has come to seek and to save that which was lost."
Luke 19:10

It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all.
1 Timothy 1:15

Also consider: 2 Cor. 5:21; Gal. 1:3-4; Tit. 2:14; 1 Pet. 3:18

Christ actually reconciled His people to God through His death . . .

For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.
Romans 5:10

18) Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation,

19) namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.
2 Corinthians 5:18-19

21) And although you were formerly alienated and hostile in mind, engaged in evil deeds,

22) yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach
Colossians 1:21-22

Christ accomplished justification for His people . . .

being justified as a gift by His grace through the redemption which is in Christ Jesus
Romans 3:24

But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.
Romans 5:8-9

Christ redeemed us from the curse of the Law, having become a curse for us--for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE
Galatians 3:13

Also consider: 1 Cor. 1:30; Col. 1:13-14; Heb. 9:12; 1 Pet. 2:24

Christ secures regeneration and sanctification for His people . . .

For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake
Philippians 1:29

But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption
1 Corinthians 1:30

3) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

4) just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him In love
Eph. 1:3-4

Also consider: Acts 5:31; Titus 2:14, 3:5-6; Eph. 5:25-26; Heb. 9:14, 13:12; 1 John 1:7.

As a matter of fact, the Scriptures do not speak of Salvation in tentative terms. Instead, salvation is spoken of as being accomplished by Christ, not merely as being made possible by Him. That’s why on the cross he proclaimed “it is finished,” not “it is possible.”

The Good Shepard

We’ve seen thus far that Christ was successful in his mission. Consider John 6:35-40, where Christ declares that “all that the Father gives Me will come to Me.” He further promises that He’ll lose none and that He’ll raise them all up on the final day. A good Shepard indeed!

In the tenth chapter of John we learn more of our good Shepard. For instance, we learn that he laid down His life for His sheep. He also promises that His sheep will hear His voice. Moreover, He explained to the unbelieving Jews that the reason they didn’t believe is “because you don’t belong to my sheep.”

What are we to make of this? Christ died for His people—the sheep—not the goats. Furthermore, He declared that His sheep will hear His voice, meaning that His elect will respond to the gospel call. Finally, the reason the unbelievers are unbelievers is because they are not His sheep. Consequently, Christ’s death was not for everyone, but for His elect (sheep) only—not a drop of Christ’s blood was wasted!

Also consider: Mat. 1:21, 20:28, 26:28; Rom. 8:32-34; Heb. 9:15, 28.

Conclusion

Many more Scriptures could be cited, such as Christ’s high-priestly prayer in John 17, where He prays “not for the world,” but “for those whom you have given Me.” Even though this is but a brief survey, the Scriptures are clear: Christ died for the elect, those whom were given to Him by the Father before the foundation of the world. Furthermore, Christ actually accomplished salvation for His people, not merely making it possible. Once again, as Christ said on the cross, “It is finished!”

In our next installment, we’ll consider the Arminian doctrine of Resistible Grace.

Labels:

posted by The Catechizer and The Deacon | 12:43 PM | 2 comments

Tuesday, January 04, 2011

Who’s Sovereign in Salvation? – Part 7 – Arminianism: Unlimited Atonement

In Part 6 we learned that, despite the teaching of Arminianism, God grants salvation to those whom He choses; and that His choice is not based upon any foreseen faith or works, but on His own sovereign will and gracious good pleasure.

In this installment, we’ll consider the Arminian doctrine of Unlimited Atonement. According to this teaching, it was God’s intention to save every person without exception, even though the application of Christ’s death is made to believers only. Furthermore, Christ death did not actually save anyone; it just made salvation possible.

Conceptual Problems

The doctrine of Unlimited Atonement runs into various conceptual issues. The following are just a few:

Problem One: Universalism or Failure
If God intended for every person to be saved without exception, then every person would be saved. In Eph. 1:11 Paul tells us that God “works all things according to the council of His will.” Furthermore, Daniel tells us that nothing can keep God from accomplishing His intentions:

. . . He does according to His will in the army of heaven and among the inhabitants of the earth. No one can restrain His hand…
(Daniel 4:35 )

Arminians reject Universalism—they do not believe that all are saved, even though God wanted to save all men. But what can we say about a god who wants to accomplish something but can’t because his creation won’t let him? Indeed, the god who emerges from this view is not a sovereign god whose hand can’t be restrained, but one who is impotent to accomplish His intentions.

John Owen (1616-1683) provides us with the only logical options:

Christ either paid for . . .

  • All of the sins of all men (Universalism)

  • Some of the sins of all men (no one would be saved on this view, for God requires perfect holiness, Mat. 5:48)
    Or

  • All of the sins of some men (we’ll consider the Scriptures for this view in the next post)

Problem Two: Hell
Supposedly, the divine intention behind Christ’s death was to save every man, woman, and child who ever lived. The problem is, Christ’s death occurred 2,000 years ago. What about the people who lived in the preceding millenniums?

At the time of His death there were already millions, if not billions, of people in Hell. What about them? Did Christ die with the intention of saving the unsavable? He must have if the Arminian claim were true.

A common Arminian retort is that Christ made a post-crucifixion appearance in Hell where He offered them salvation. Apparently, though, they chose to stay in torment rather than accepting an invitation to paradise (I guess the rich man changed his mind, Luke 16:19-31).

Problem Tree: The Unjust Judge
One of the main problems with the Arminian view is that it makes God an unjust judge. Here's why: Say you are about to be sentenced for a crime you've committed and a man steps forward and says that he'll take your punishment upon himself. The judge agrees to accept the substitute and punishes the man accordingly.

What if, however, after punishing the substitute, the judge then exacts the same punishment upon you? Would that be just? Of course not. But this is exactly what Unlimited Atonement teaches—Christ paid the price for the unrepentant sinner, which God accepts; then, upon the man's death, he punishes the man for the same crimes already paid for by Christ. God wouldn't be a just judge, but a devil!

Conclusion

As we've seen so far, Unlimited Atonement carries with it serious doctrinal consequences. In my next post in this series we'll consider the Scriptures that address the questions, “For whom did Christ die?” and “Did Christ actually save anyone? Or did He simply make salvation possible?”

Labels:

posted by The Catechizer and The Deacon | 12:36 PM | 5 comments

Monday, January 03, 2011

Today in Church History: Robert Lewis Dabney

On January 3, 1898, Robert Lewis Dabney died in Victoria, Texas.

Born in Louisa County, Virginia, in 1820, Dabney studied at Hampden-Sidney College, the University of Virginia, and Union Seminary in Virginia. He pastored Tinkling Spring Presbyterian Church for six years before serving on the faculty of Union Seminary from 1859 to 1883 (interrupted by service as a chaplain in the Confederate army during the Civil War). For health reasons he later moved to Texas, where he served eleven years on the faculty of Austin Presbyterian Theological Seminary. After his death, Dabney's body was shipped to Virginia where he was buried in a Confederate uniform.

A lover of the South, Dabney became the leading Southern Presbyterian theologian after the Civil War and a prominent defender of the southern tradition. His writings included a biography of Stonewall Jackson (1866), A Defense of Virginia and Through Her of the South (1867), and his four-volume Discussions (1890-1897). According to historian A. H. Freundt, "Dabney's style was terse, powerful and fresh. Interested in practical matters, he was concerned to apply Christian faith not only to religious topics but also to moral and social philosophy. Because of his willingness to wrestle with difficult theological issues and make his own critical observations, some have regarded Dabney's systematic theology as more profound than that of Charles Hodge."

- John Muether

Labels:

posted by The Catechizer and The Deacon | 12:03 PM | 2 comments

Sunday, January 02, 2011

Who is Sovereign in Salvation? – Part 6 – Arminianism: Conditional Election

As we discovered in Part 5, man is dead in his sins and unable—and unwilling—to seek after God. Now we'll turn our attention to the Arminian doctrine of Conditional Election.

The doctrine of Conditional Election states that God “elects” men based upon His foreseeing their free-will choices. The following is typical of how Arminians explain this doctrine:

God looks down the corridor of time and sees who will choose Him. It's like a man peering out of a window in a tall building watching a parade pass below. He can see the parade from beginning to end. Likewise, God sees from the beginning of time until the end, and so He “elects” men based on what He sees them do.

Terms Considered

Is it true that “election” means that we “choose” our way into God's good graces? Consider the following:

  • Illustration One: The Adoption
    A couple goes to an orphanage to adopt a child. They pick one, sign the necessary legal papers, and collect the child.

    Did the child choose the parents? Did the parents make their choice based upon their knowledge that the little girl would choose them?

  • Illustration Two: The Politician
    How about a man running for office: what if, instead of being elected by his constituents, he elects himself.

    Was he really elected? Or did he seize power?

Indeed, you’ll be hard pressed to find anywhere in Scripture where men elect themselves to something. Just like how the term is used today, someone else always does the electing.

Tactical Note: The above illustrations employ a tactic called reductio ad absurdum (reduce to absurdity). In this tactic you assume your opponent's premises and then follow the logic of the premises to their absurd conclusion. In this case, we assume the Arminian definitions of “election” and “choice” and discover that they've changed the meaning of the terms to something nonsensical.

Who Chooses Whom?

The question is who does the choosing: God or man? Consider the following passages:

28) And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

29) For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;

30) and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

(Romans 8:28-30)

just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him In love.

(Ephesians 1:4)

13) But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.

14) It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ.

(2 Thessalonians 2:13-14)

Also consider: Due. 10:14-15; Psm. 33:12, 65:4, 106:5; Mat. 11:27, 22:14; Mark 13:20; Rom. 11:28; Col. 3:12; 1 Thes. 5:9; 1 Pet. 2:8-9; Rev. 17:14.

Is the Choice Based Upon Foreseen Faith or Acts?

The next question we must consider is whether or not God's choice is based upon foreseen faith or upon foreseen works. Consider the following passages:

11) for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,

12) it was said to her, "THE OLDER WILL SERVE THE YOUNGER."

13) Just as it is written, "JACOB I LOVED, BUT ESAU I HATED."

(Romans 9:11-13)

So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

(Romans 9:16)

who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity

(2 Timothy 1:9)

Also consider: Ex. 33:19; Acts 13:48, 18:27; Rom. 11:7; Phil. 1:29, 2:12-13; 1 Thes. 1:4-5; James 2:5

Conclusion

As we've seen above, the Scriptures are clear: God grants salvation to those whom He chooses. His choice is not based upon any foreseen faith or works, but on His own sovereign will and gracious good pleasure.

Stay tuned for Part 7 where we'll consider the Arminian doctrine of Unlimited Atonement.

Labels: ,

posted by The Catechizer and The Deacon | 12:02 PM | 2 comments

Saturday, January 01, 2011

Notable Quote: J.C. Ryle


J.C. Ryle (1816–1900) on biblical love . . .

Biblical love will show in a Christian’s actions, making him ready to do good to everyone, without looking for any reward. It will show itself in willingness to bear evil. It will make him patient when provoked, forgiving, meek, and humble. He will be more interested in promoting peace than in securing his own rights. Bible love will show in a Christian’s general attitude. He will be kind, unselfish, good-tempered ad considerate, gentle and courteous, thoughtful of others’ comfort, concerned for others’ feelings and more willing to give than to receive. True love never envies, and never rejoices in people’s troubles.

Walking with God

Labels: ,

posted by The Catechizer and The Deacon | 12:50 PM | 0 comments