f The Wittenberg Door: September 2011

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

Friday, September 30, 2011

Slavery in Ancient Israel – Part Two

In Part 1 we learned how foreigners became slaves and how they were treated. In this post we'll take a look at Hebrew slaves. A few things to note regarding Hebrew slavery:

  • The slaves were treated differently (better) than foreign slaves. Reason being, the Hebrews were God's people. Like a king who favors his children over his subjects, so God favors His children over pagans.

  • It was a voluntary institution.

  • It was for the benefit of the slaves.

The Care of the Poor

Slavery was the last resort for the poor. Before the poor had to sell themselves into servitude, God made provisions for their care:

  • The people were to lend money to the poor (Deu. 15:7-8, 11).

    It's interesting to note that the reason for this law was not just to help the poor; it was also to help cultivate a generous heart in the giver and to help stave-off the love of money (Deu. 15:9).

  • Lenders were not to charge interest or sell the poor food for a profit (Lev. 25:36-37).

  • Borrowers were released from their debt every seven years (Deu. 15:1-2).

  • Farmers were to only reap their harvest for six years; the seventh they were to let the poor pick their food from it (Ex. 23:10).

  • Farmers were also not to cultivate the edges of their crop or pick-up fallen fruit so that the poor gather them and be feed (Lev. 19:9-10, 23:22; Deu. 24:19).

  • Every third year the tithe of the people was given to the poor (Deu. 14:28-29).

Hebrew Slavery Benefited the Slaves

When, despite the provisions discussed above, an Israelite found himself in dire straights, he still had recourse: voluntary slavery. This option allowed the poor to maintain not only their physical wellbeing, but also their dignity (i.e., they worked for what they received, instead of becoming a beggar). Listed below are a few other benefits to the slave:

  • The servitude was initiated by the slave and he was the one who received proceeds of the sale; he was also to be treated well and not like a slave, but as a hired worker or a temporary resident (Lev. 25:35-43).

    It should be noted that forced slavery was punishable by death (Ex. 21:16; Deu. 24:7).

  • They were released after six years of service (Deu. 15:12).

    The slave had the option of remaining in his masters house; however, this was completely voluntary. To ensure that the slave was not being coerced, he and his master would have to go before the judge prior to the slave becoming a lifetime servant (Ex. 21:5; Deu. 15:16).

  • When released, the slave was provided with goods so that he wouldn't be poor (Deu. 15:13-14).

In Part 3 we'll conclude with what is generally considered most troubling aspect of ancient Israel’s slavery: daughters being sold as slaves by their fathers.

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Wednesday, September 28, 2011

Slavery in Ancient Israel – Part One

Slavery in Old Testament (OT) times was very complex and differed greatly from the chattel slavery practiced in the United States and elsewhere. A pitfall we modern observers must avoid is that of anachronistic thinking (i.e., reading today’s sensibilities into ancient cultures). Instead, we must take time to study the Scriptures to find out the “hows and whys” of the practice.

As I’ve indicated, this is a very complex issue. For example, the term “slave” (sometimes translated “servant”) is applied to a broad range of people in the Scriptures. Here are a few examples:

  • The patriarchs, prophets, and kings of Israel are often referred to as slaves of God (Ex. 32:13; Lev 25:55; 1 Sam 3:9; Ezra 9:11)

  • The people comprising Judah and Israel are called slaves of their kings (1 Sam 17:8; 29:3; 2 Sam 19:5; Gen 27:37; 32:4)

  • The Hebrews refer to themselves as slaves when addressing Moses and the prophets (Num 32:25; 1 Sam 12:19)

  • Christians are referred to as slaves of Christ (Eph. 6:6; Col. 3:22)

For a more detailed study of the issue of slavery in the Bible, I recommend the following resources from A Christian Thinktank:

In OT times, there were two broad groups of slaves: Hebrew slaves and foreign slaves. I think it’ll be helpful to take a high-level look at each group.

Foreign Slaves

“Foreign” in this context refers to someone who is not Hebrew. There were two ways foreigners became slaves of the Hebrews:

  • Their nation was conquered—When the Hebrews were going to lay siege to a people, they would first give them the opportunity to surrender. If they did, the people would become vassals of the Hebrews (Deut. 20:10–11); although the men were sometimes used as conscripts (2 Sam 20:24, I Kings 9.15), they were not slaves in the normal sense of the term. Instead, it was more like Jews being ruled over by the Romans (i.e., the Jews were vassals of Rome).

    As an aside, Israel was not allowed to attack countries in lands that the Lord had not given them (i.e., outside of the Promised Land), unless they were first attacked (Duet. 2).

  • They were sold—The Hebrews were allowed to buy (not take) slaves from pagan nations (Lev. 25:44–45).

Foreign slaves were well treated by the Hebrews, although without some of the rights enjoyed by Hebrew slaves (more about that later). Here are a few:

  • They did not have to work on the Sabbath (Ex. 20:9).

  • They were not to be injured severely or killed (Ex. 21:21-27).

    Two notes regarding Ex. 21: In verse 21 the term “his property” is used; this indicates that a foreign slave is in view because the term would be inappropriate if applied to a Hebrew.

    Notice that the slave’s rights are on par with those of the freemen; also consider Due. 25:1–3, 2 Sam. 7:14, and Prov. 13:24 where freemen are likewise punished with beatings. This indicates a level of humane treatment that was unheard of in other slave states.

  • Runaway slaves were granted right-of-refuge and not allowed to be extradited back to their foreign owners; in addition, they were allowed to live in whatever town they wanted and were not to be oppressed, even though they were foreigners (Deut. 23:15-16).

  • If the slave belonged to a priest, he could eat “the holy gift,” something that most Hebrews were not allowed to do (Lev. 22:11).

  • The women could be taken as wives with the corresponding rights and privileges, including the right to freedom should she be divorced (Deut. 21:10–14).

  • Reminding the Hebrews that they were once slaves, God commanded them to love their foreign slaves and to treat them fairly (Lev. 19:34–35; Deut. 10:19).

In the next post for this series well take a look at Hebrew slavery, so stay tuned for part two!

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Tuesday, September 27, 2011

The Problem of Evil is Everyone's Problem


The “problem of evil” is often used by atheists as a refutation of theism. But as Brett Kunkle of Stand to Reason points out, the problem of evil is everybody’s problem . . .


Note: I’m posting his entire article because I couldn’t figure out how to link to it.



The Japan tsunami inevitably raises profound questions about God and evil. But in this discussion, it is important to realize every worldview, not just Christianity, must explain evil. Christians are often on the defense with regards to this objection, yet the tables can be turned on the atheist, with his naturalistic worldview in tow. Given naturalism, what is evil and how does the atheist make sense of it?


Famous British philosopher and atheist Bertrand Russell once commented, "No one can believe in a good God if they've sat at the bedside of a dying child." Now, I agree that sitting at the bedside of a dying child is a heart-wrenching situation not to be treated simplistically or in a cavalier manner. Providing pat answers and quoting Romans 8:28 over and over will not suffice. But what of Russell's response? What can the atheist say to the dying child? Or to the Japanese parents whose child disappeared in the flood waters?



  • "In the grand scheme of the universe your suffering is utterly meaningless--life and all that comes with it has no transcendent meaning or value."

  • "Your suffering is completely pointless since there is no purpose to any of this anyway."

  • "Fortunately, you will soon die and return to dust."

  • "Take heart, you will soon pop out of existence forever and your suffering will be over."

  • "Stuff like tsunamis just happen."

  • "Bummer."

Or let's try the actual words of Russell:



  • "Brief and powerless is Man's life; on him and all his race the slow, sure dooms falls pitiless and dark."

  • "Blind to good and evil...omnipotent matter rolls on its relentless way."

  • "...no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave..."

  • "...all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system..."

  • "Man's achievement must inevitably be buried beneath the debris of a universe in ruins..."

Hmmm...not too comforting in the face of real tragedy & sorrow. Not only does atheism lack the intellectual resources to account for evil, it also lacks the emotional/psychological resources to bring hope and redemption to a world corrupted by both moral and natural evil. Russell's own words certainly clarify the absurdity of life without God.


Make no mistake, the problem of evil is not just a problem for Christianity--it is a problem for all worldviews because evil is fundamental to our human experience. If any worldview is to be considered plausible it must provide us with the intellectual and existential resources to deal with this issue.

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Monday, September 26, 2011

Who’s Sovereign in Salvation? – Part 13 – Arminianism: Uncertain Perseverance

In the last post on this topic, Part 12, we finished looking at the Arminian doctrine of Resistible Grace. Now we’ll take a look at 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.

At the moment of new birth, the believer is granted eternal life and has passed from death to life.

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

John 3:16

He who believes in the Son has eternal life . . .

John 3:36

Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

John 5:24

The believer is then kept by the power of God and He will not allow anything to come between Him and His people, nor will He allow them to turn from Him.

I will make an everlasting covenant with them that I will not turn away from them, to do them good; and I will put the fear of Me in their hearts so that they will not turn away from Me.

Jeremiah 32:40

I am no longer in the world; and yet they themselves are in the world, and I come to You Holy Father, keep them in Your name . . . I do not ask You to take them out of the world, but to keep them from the evil one.

John 17:11, 15

35) Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36) Just as it is written, "FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED."

37) But in all these things we overwhelmingly conquer through Him who loved us.

38) For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,

39) nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

Romans 8:35-39

Furthermore, His people will never be lost nor come under His judgment.

Therefore there is now no condemnation for those who are in Christ Jesus.

Romans 8:1

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

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

10) 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 5:8-10

7) so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

8) who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.

9) God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

1 Corinthians 1:7-9

To be continued . . .

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Sunday, September 25, 2011

Today in Church History: Westminster Theological Seminary

On September 25, 1929, Westminster Theological Seminary opened in the Witherspoon building in Philadelphia, with an enrollment of fifty students.

In his opening address, "Westminster Theological Seminary: Its Purpose and Plan," J. Gresham Machen set forth the school as the successor to Princeton Seminary, which had been recently reorganized to include modernists on its Board:

[T]hough Princeton is dead, the noble tradition of Princeton is alive. Westminster Seminary will endeavor by God's grace to continue that tradition unimpaired; it will endeavor, not on a foundation of equivocation and compromise, but on an honest foundation of devotion to God's Word, to maintain the same principles that the old Princeton maintained. We believe, first, that the Christian religion, as set forth in the Confession of Faith of the Presbyterian Church, is true; we believe, second, that the Christian religion welcomes and is capable of scholarly defense; and we believe, third, that the Christian religion should be proclaimed without fear or favor, and in clear opposition to whatever opposes it, whether from within or without the church, as the only way of salvation for lost mankind. On that platform, brethren, we stand. Pray that we may be enabled by God's grace to stand firm. Pray that the students who go forth from Westminster Seminary may know Christ as their own Savior and may proclaim to others the gospel of his love.

Though an independent school, Westminster Seminary proved crucial to the founding and development of the Orthodox Presbyterian Church. Most of the church's ministers have graduated from Westminster, and its founding faculty, all of whom were ministerial members in the OPC, were active and prominent churchmen. In the words of Charles Dennison, the two institutions developed "one of the most amazing relationships in Presbyterian history.”

John Muether

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Saturday, September 24, 2011

Notable Quote: Augustine

Augustine (354 – 430) on the joy of conversion . . .

How sweet all at once it was for me to be rid of those fruitless joys which I had once feared to lose . . . ! You drove them from me, you who are the true, the sovereign joy. You drove them from me and too ktheir place, you who are sweeter than all pleasure, though not to flesh and blood, you who outshine all light, yet are hidden deeper than any secret in our hearts, you who surpass all honor, though not in the eyes of men who see all honor in themselves. . . . O Lord my God, my Light, Wealth, and my Salvation.

Confessions

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Thursday, September 22, 2011

Multisite Churches?


“Multisite” church is gaining more and more popularity. Usually how this works is people gather in a home (or just stay in their own homes) and watch the church service via the Internet. This is in lieu of actually attended the service. There are pros and cons to this approach, although in my mind it’s mostly cons (but it could be a good option for shut-ins).

Writer and pastor Kevin DeYoung adds his thoughts to the debate at The Gospel Coalition Web site. Here’s how it begins . . .

I have been back and forth on the multisite question. When I first heard of the idea years ago it sounded crazy. “Pastors preaching by a recorded video or by a live feed? That’s hardly church.” But as I studied and thought about the issue more I came to understand why some churches chose multisite. It can steward the talents of the preacher. It can save money. It allows a church to get bigger (in one sense) without getting bigger (in another sense). And it gives you another beachhead for ministry.

With these positives I was happy to see our church explore the option of multisite over a year ago. Call me indecisive, but I’ve now swung back in the other direction. I can’t prove multisite is wrong. In fact, it may be the best option in some situations, especially as a temporary measure. But something I read from Martyn Lloyd-Jones cemented in my mind a crucial weakness of most multisite approaches. New technologies and new methods always have trade-offs. Sometimes the pluses outweigh the negatives. And as I think about it more, multisite has one huge negative I don’t want to live with unless I absolutely have to.

You can read the entire post here.

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Tuesday, September 20, 2011

Notable Quote: John Newton

John Newton on the need, as a pastor, for the people’s prayers . . .

I trust I have a remembrance in your prayers. I need them much: my service is great. It is, indeed, no small thing to stand between God and the people, to divide the word of truth aright, to give every one portion, to withstand the counter tides of opposition and popularity, and to press those truths upon others, the power of which, I, at times, feel so little of in my own soul. A cold, corrupt heart is uncomfortable company in the pulpit. Yet, in the midst of all my fears and unworthiness, I am enabled to cleave to the promise, and to rely on the power of the great Redeemer.

HT: DeYoung, Restless, and Reformed

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Monday, September 19, 2011

Today in Church History: Adopting Act (PCUSA, 1729), Presbyterian Church in the U.S.A

On September 19, 1729, the General Synod of the Presbyterian Church in colonial America adopted the Westminster Confession of Faith and Catechisms as its confessional basis for church office holders.

Ordination standards up that point were varied, and colonial Presbyterianism was divided between Puritans in New England (who argued that subscription conflicted with liberty of conscience) and Scotch-Irish in the middle colonies (who sought to maintain Old World subscription practices). The 1729 Adopting Act was a compromise effort that limited subscription to "all essential and necessary articles" of the Standards. Ever since, American Presbyterians have disputed what the words, "necessary and essential," have meant, some arguing for strict subscription and others understanding those words to allow some flexibility.

John Muether

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Sunday, September 18, 2011

A Law-Gospel Poem

The law supposing I have all,
Does ever for perfection call;
The gospel suits my total want,
And all the law can seek does grant.

The law could promise life to me,
If my obedience perfect be;
But grace does promise life upon
My Lord’s obedience alone.

The law says, Do, and life you’ll win;
But grace says, Live, for all is done;
The former cannot ease my grief,
The latter yields me full relief ….

The law brings terror to molest,
The gospel gives the weary rest;
The one does flags of death display,
The other shows the living way ….

Lo! In the law Jehovah dwells,
But Jesus is conceal’d;
Whereas the gospel’s nothing else
But Jesus Christ reveal’d.

Ralph Erskine (1685-1752)

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Saturday, September 17, 2011

Reformed Theology: The New Fad?

Ever since Time Magazine listed Calvinism as one of the “10 ideas changing the world right now,” I wondered if we Reformed folk were headed to Hipsterville—not really. (Although I do have this dream of, say, Justin Bieber intoning, “Transubstantiation? That’s sooooo 1400s.”) That being said, there does seem to be a trend towards the Reformation.

One of the complaints against Reformed churches is that we evangelize Evangelicals. There’s some truth to that: we provide sustenance for those wanting to move from milk to meat (1 Cor. 3:2). But is there more to this? Is there something “faddish” about this move towards the Reformation? Carl Trueman of Westminster Theological Seminary (Philadelphia) tells us how we can identify a genuine revival of Reformed theology . . .

Long term, it will be the existence of organized churches (i.e. with elders and members) where this material is faithfully preached and the gospel is lived out daily. And it will build on more immediate developments: a piety that does not feel the need to shock or be self-conscious in its hipness.

This piety will place a primacy on the qualities of character and practice that Paul outlines in his letters, rather than on the celebrity aesthetics he decries in his words to the Corinthian church. It will manifest itself in humble commitment to the gathering of the church, humble attention to the preaching of the Word, and humble service for the church. It will be shown in the careful guarding of our minds and our hearts (that’s the hard part) from erroneous doctrine and behavior—not to earn God’s favour, but rather because God has already blessed us with every good thing in Christ. It will not be brash or loud. It will not even be cool or relevant, except by accident.

You can read the entire post here, and part 2 here.

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posted by The Catechizer | 6:29 AM | 1 comments links to this post

Friday, September 16, 2011

Notable Quote: John Gill

John Gill (1697 – 1771) commenting on 2 Cor. 4:15, For all things are for your sakes . . .

This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his ministers. The incarnation, obedience, death, and resurrection of Christ, are all for the sake of God’s elect; and so the ministry of his apostles and servants, their gifts, graces, comforts, and experiences; and so likewise all their reproaches, afflictions, and persecutions; see 2 Cor. 1:6. These were endured for their sakes, and tended to their establishment in the faith; were for the furtherance of the Gospel, and of the faith and joy of the saints; and this gave no small pleasure and relief to them under their sufferings, that they were of such use to others. Moreover, all their deliverances, when in any imminent danger; were for the sake of the church.

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Thursday, September 15, 2011

Five Things Science Can’t Explain

In our day and age Philosophical Naturalism is the worldview de jure; with it comes the belief that men in lab coats can answer all questions. But is this the case? Darren Hewer of the Why Faith blog answers this question in an article titled, Five Things Science Can’t Explain. Here they are . . .

  1. Existential Truth: Science cannot prove that you aren’t merely a brain in a jar being manipulated to think this is all actually happening. (Think of something like in “The Matrix”.) It also cannot prove that the world wasn’t created 5 minutes ago with the appearance of age (and with fake memories in your head, and half-digested food in your stomach, etc). However it’s still rational to believe that our memories are true and that the world is real.

  2. Moral Truth: Science cannot prove that rape is evil. While it is possible to demonstrate, for example, that there are negative physical or psychological effects of rape, there is no scientific test that can prove it is evil. Science can describe how the natural world is, but moral truth carries an “oughtness” (how things should be) about it that goes beyond what merely is.

  3. Logical Truth: Consider the statement “Science is the only way to really know truth.” How could you prove that statement by science? It is actually self-refuting because there is no scientific test you could use to prove that it is true! Science cannot prove logic to be true because it assumes and requires logic in order for it to work.

  4. Historical Truth: Science cannot prove that Barack Obama won the 2009 United States presidential election. There is no scientific test we could perform to prove it. We could have an investigation if we wanted to confirm that he did actually win, but the method for proving historical truths is different from testing scientific truths since historical truths are by nature non-repeatable.

  5. Experiential Truth: Science cannot prove that your spouse loves you. When asked why so-and-so loves you, you may cite precedent (times when their behavior demonstrates their love for you) but this is a particular type of historical truth. There is no scientific test that can confirm a lifetime of experience of knowing a person.

You can read the entire article here.

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Wednesday, September 14, 2011

Notable Quote: John Calvin

John Calvin (1509 – 1564) on election . . .

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

Ephesians 1:4

We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, "Let us live in any manner we please; for, if we have been elected, we cannotvperish." Paul tells them plainly, that they have no right to separatevholiness of life from the grace of election; for

"whom he did predestinate, them he also called, and whom he called, them he also justified." (Romans 8:30.)

The inference, too, which the Catharists, Celestines, and Donatistsvdrew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of ourvlife must be directed, and we shall not reach it till we have finished our course.

Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.

Calvin's New Testament Commentaries, Volume 11: Galatians, Ephesians, Philippians, and Colossians

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Tuesday, September 13, 2011

What’s Going on Here?

From Great Commission Publications:

“What’s going on here?” That’s the question the teacher asks when she returns to find her classroom in chaos, or the parent when he sees his children misbehaving. “What’s going on here?” my also be an appropriate question to ask many congregations as they assemble week after week to worship God.

What goes on in church, like the conduct of a class in the teacher’s absence, can be a far cry from what it ought to be in the hour of worship. Some worship services are little more than forms of entertainment. Others center around majestic music and rote liturgy that may or may not foster true worship. All too often we spend the hour in whispered remarks and mental wonderings.

Concentrating on the order of service might help us spend our time in church truly worshiping God. The service begins with the call to worship in which the voice of God himself is heard summoning us to bow before him in adoration and praise. Then the invocation follows, with the minister leading the people in prayer for God’s presence and blessing while we worship. As the congregation rises to sing the doxology and the hymns, we voice our praise of the triune God.

When the Scripture is read the voice of God speaks to his people. In the pastoral prayer the minister prays on behalf of the people, expressing our praise and voicing our petitions to our Father in heaven. The sermon is an explanation of the meaning of God’s revelation in the Bible and its relations to life.

Such activities demand attentive and wholehearted participation. Absentminded singing is mock praise; to whisper or look around while Scripture is read is to despise God’s voice.

Yet we don’t want to communicate that worship is a severe, depressing experience. It is serious, because we are approaching the almighty God of the universe. But it is also a joy and a delight. And how do we cultivate a sense of joy and delight in worship? By cultivating a good memory. We must always remember as we come together what God has delivered us from—bondage and sin, death and decay; and what he has delivered us for—eternal happiness such as we can scarcely imagine on earth.

What’s going on in your church? In you?

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Monday, September 12, 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.

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Sunday, September 11, 2011

Why God Isn't Doing Well These Days

Radio talk show host, commentator, and Jewish Ethical Monotheist Dennis Prager offers four reasons why “God is not doing very well these days”:

The first is that increasingly large numbers of men and women attend university, and Western universities have become essentially secular (and leftist) seminaries. Just as the agenda of traditional Christian and Jewish seminaries is to produce religious Christians and religious Jews, the agenda of Western universities is to produce (left-wing) secularists. The difference is that Christian and Jewish seminaries are honest about their agenda, while the universities still claim they have neither secularist nor political agenda....

A second reason God is not doing well among Westerners these days is that many members of the Jewish and Christian clergy decided that their primary role was not to advocate their religion's moral and religious standards, but rather (1) to make congregants comfortable ("Don't call me 'Pastor,' Rabbi' or Father'; call me Jerry") and (2) to promulgate the values they learned at their secular left-wing universities....

A third reason God is not doing well is that most of the men and women who are products of this secular left-wing education (meaning a large majority of Western men and women) are theologically, intellectually and emotionally ill prepared to deal with all the unjust suffering in the world. I will never forget a Swedish pastor's reaction to the 1994 capsizing of the Estonia, a ferry that sank in the Baltic between Estonia and Sweden, leaving 852 passengers and crew dead. He said he could not believe in a God who allowed such injustice to take place....

The fourth reason is Islamic violence and the tepid response to it by the liberal churches and synagogues. It would seem pretty clear that a major, albeit almost never acknowledged, reason for the huge audiences for recent books advocating atheism has been the massive amount of evil in God's name committed by radical Muslims. Nothing creates atheism as much as evil done in God's name....

You can read the entire article here.

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Saturday, September 10, 2011

Five Reasons to Join a Church


Tim Challies offers five reasons to join a church :

1. For Assurance
While a person should not feel he needs to join a church in order to be saved, he ought to join a church to be certain that he has been saved. Christians, those who are indwelt by the Holy Spirit, will naturally gravitate towards other Christians and will desire to be with them, to learn from them, and to serve them. A person who professes Christ but feels no desire to be among his believing brothers and sisters is not a healthy Christian. Thus, eager participation in a local church and heartfelt attempts to measure our enthusiasm for that group of believers is a God-given way for us to assure ourselves that we are truly saved.

2. To Evangelize the World
The gospel can best be spread through combined and collaborative efforts. Throughout the history of the church great men and women have attempted great things on their own and have often been successful. But more often, great things have been accomplished through the collaborate efforts of Christians working together. If we are to reach this world with the gospel message of Jesus Christ, we must share our efforts with other believers.

3. To Expose False Gospels
As we interact with other believers, we will see what true Christianity is, which ought to expose the common belief that Christians are self-righteous, selfish individuals. As we labor, fellowship, and serve alongside other Christians, and as we observe the lives of other Christ-followers, we will see what biblical Christianity looks like. The more we see of genuine Christianity, the more the counterfeits will be exposed.

4. To Edify the Church
Joining a church will help Christians counter their sinful individualism and teach them the importance of seeking to serve and edify others. The benefit of being a member of a local church is not primarily inward, but outward. Christians attend a local church so they might have opportunities to serve others and thus to serve God. Every Christian should be eager to serve within the church and to edify others through teaching, serving, and exercising the spiritual gifts.

5. To Glorify God
We can bring God glory through the way we live our lives. God is honored when we are obedient to him. He is glorified when his people come together in unity and harmony to find assurance, to evangelize the world, to expose false gospels, and to edify one another. God is glorified in and through the local church.

HT: The Contemporary Calvinist

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Friday, September 09, 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!


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Thursday, September 08, 2011

Divvying Up the Writers of the 66

John Mark Reynolds takes up an interesting task over at First Things: Identify the Biblical writer’s denominational affiliation. Here’s how he kicks it off:

Ecumenical dialogue is important. One problem in discussions between Christians has been the failure to recognize that each group quotes different Biblical authors. We all know that Paul is a Protestant, for example, but few recognize that Paul himself can be divided between early Paul (hyper-Calvinist) and late Paul (Presbyterian).

Theologians, of course, have long known that Obadiah was a papist, but the rest of us have been clueless. For example, the shift of Jeremiah from Calvinism to Catholicism over the course of his life explains a great deal about the text.

Many problems related to our ignorance of denominational affiliation would be solved if the Biblical players came with a program. I have provided you one with a one sentence reason for the designation . . .

Here are a few of my favorites:

Joshua: Catholic
Why? Likes crusades and building shrines.

Court Chronicler: Anglican
Why? Only Christian group interested in sustained sucking up to monarchs.

Ezra: Southern Baptist
Why? Has a great church building program.

Esther: Pentecostal
Why? Good looking women leaders.

Mordecai: Pentecostal
Why? Guy willing to work with good looking women leaders.

Job: Calvinist
Why? Stuff happens, don’t complain.

Solomon (Proverbs): Evangelical
Why? Advice fits on church sign.

Paul: (Late Period, see II Timothy) Presbyterian
Why? Very mellow and more concerned about heritage than present.

James: Catholic.
Why? Luther hated him

You can read the entire list here.

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Wednesday, September 07, 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.


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Tuesday, September 06, 2011

Today in Church History: William Tennent

On September 6, 1718, William Tennent landed in Philadelphia, with his wife, four sons, and daughter.

Trained as a Presbyterian in Scotland, Tennent had served in the Anglican church in Ireland before setting sail for the new world. Ten days after his arrival, he was admitted into the Presbytery, and he labored in parishes in New York before moving to Neshaminy, Pennsylvania, in 1727. There he established the "Log College" in his home, where he would educate his four sons and others in Presbyterian ministry. The school (the formation of which historian Leonard Trinterud called "the most important event in colonial Presbyterianism") became the focus of controversy in its short history. Critics claimed that the ministerial education it provided was deficient, and its graduates (especially Tennent's son, Gilbert) enthusiastically endorsed the Great Awakening and formed the leadership of New Side Presbyterianism.

- John Muether

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Sunday, September 04, 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.

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Saturday, September 03, 2011

Clearing Up Sacramental Confusion

A great point is made over at the Green Baggins site regarding the sign and the thing signified in the sacraments:

One of the main difficulties in understanding the sacraments is understanding the relationship among these three elements of the sacraments. We’ll take baptism here for an example. The sign is the water, whether sprinkled, poured, or immersed (I believe that the amount of water used is ultimately immaterial). The thing signified is the cleansing blood of Christ. One important thing that is usually missed here is that the sacrament includes the thing signified. This gets at a huge problem in the church today. The church tends to refer to the sacrament as including only the sign. Therefore, when we use the term “baptism,” we usually mean just the sign, just the rite. However, this is not the only way to understand the sacrament. WLC 163 explicitly says that the “inward and spiritual grace thereby signified” is also part of the sacrament. This shouldn’t make us nervous in the least, because the real question is where the efficacy of baptism lies.

The power of baptism cannot lie in the sign. This is proven absolutely, 100% conclusively by Romans 4:11, which states explicitly that Abraham the thing signified long before he ever had the sign applied to him. Circumcision is described as a sign and seal. This refutes directly those who believe that the “seal” language implies conferral. For here in Romans 4:11 is a seal that most definitely could not confer something already possessed.

The thing signified obviously has saving power. The blood of Christ has an objectively saving power. But how does it get applied to us? The answer is in the sacramental union of sign and thing signified. Another way of describing this sacramental union is “Spirit-given faith.” This is how we avoid the problem that the Lutherans constantly have of ascribing saving power to baptism, and yet also saying “sola fide.” If it is Spirit-given faith that connects sign to thing signified, then that is faith alone that saves. Faith also connects the sign and the thing signified so that the whole sacrament is now present.

You can read the rest here.


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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.

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Friday, September 02, 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.

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Thursday, September 01, 2011

Notable Quote: R.L. Dabney

R.L. Dabney (1820 – 1898) on sanctification . . .

Sanctification, in the gospel sense, means then, not only cleansing from guilt, though it presupposes this, nor only consecration, though it includes this, nor only reformation of morals and life, though it produces this; but, essentially, the moral purification of the soul . . . Sanctification only matures what regeneration began. The latter sprouted the seed of grace, the former continues its growth, until there appears first the blade, then the ear, then the full corn in the ear.

R.L. Dabney, Systematic Theology

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New Calvinists: Revivers or Revisers?

J.F. Jones of Faith Presbyterian Church of Anchorage makes an interesting distinction about the so-called “New Calvinists”: Some are revivers and others are revisers. Here’s what he means:

Some of these contemporary Calvinists believe that New Calvinism is new because it is better than the old Calvinism. This is certainly the position of men like Mark Driscoll. In this regard, Old Calvinism needs some revising. But there are others who believe that New Calvinism is new simply because the Old Calvinism has returned from a period of latency. This is the position of men like Kevin DeYoung and Ligon Duncan. In this regard, Old Calvinism doesn’t need revising, it just needs reviving. The former believe that the rediscovered Old Calvinism needs revamping for today’s world. The latter believe that the rediscovered Old Calvinism needs republishing for today’s world.

To tie things together, New Calvinism is, necessarily, . . . eclectic! It is broad enough so that some of the historic high-points of Calvinism can be revived (the sovereignty of God, God’s initiative in conversion, complementarianism), while some need only be gently revised (baptism, the Lord’s Table, covenant theology, church government, confessionalism). So, for instance, Adam Omelianchuk can list a dozen New Calvinist pastors and we instantly see that they represent a spectrum of views on worship, ecclesiology, charismatic gifts, evangelism, eschatology, and baptism. Now, we could contend that Old Calvinism itself was just as multifaceted, but this would be stretching things a bit; the Old Calvinists may not have been die-stamped from the factory, but there was more unity than there is in this broader New Calvinism movement. Ultimately, I believe that a helpful lens for understanding the New Calvinism is to determine who is a reviser and who is a reviver. How can you tell? I don’t think it’s the “Jesus was a Calvinist” t-shirt. Instead, I think the revisers tend to edit Old Calvinism ecclesiology, while the revivers keep it unchanged.

You can read the entire explanation here.

HT: The Contemporary Calvinist


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