Defending Calvinism (L= Limited Atonement)

Previously, when defending Calvinism, I discussed Unconditional Election. Now I will argue for the next point of Calvinism, Limited Atonement. Some refer to this school of thought as Definite Atonement since the atonement was for a definite audience. The atonement is the work Christ did for us in his death to earn salvation for those who would believe, the elect. Christ died a penal substitutionary death, meaning that in his death on the cross, he paid the penalty for his people, even though he lived a sinless life. In short, his death assured that the debt had been paid for his people.

Before we dive into the controversial aspects of the atonement, lets first look at why the atonement was necessary. Could there be any other way that God could save humans without Christ dying on the cross? As I previously touched on, God would have been perfectly just to not save anyone, as all have violated his law, and sinned against a holy God. God is under no obligation to save anyone. But God decided to save some human beings. However, God is just, so there was a price that had to be paid, just as in a court room if someone is guilty, the offending party must pay a price. In this case, however, Christ paid the penalty.

Before we go any further, ask yourself these questions: Did Christ die to make salvation possible for everybody, but with the possibility that it would not be effective for anybody? Did God, from all eternity, have a specific plan and design the atonement to secure the salvation for a certain people? Was the atonement limited in its intent? Was Jesus' death a potential atonement, or an actual atonement?

The question has been, who did Christ die for? There are basically three options: Christ died for everyone, Christ died for no one, or Christ died for some people. If Christ died for everyone, we would end up in universalism, which is to say that Christ died for every single person who ever lived, regardless if they believed or not. There is nothing in Scripture to suggest this thought. They may argue that Christ died for every single person, with the hope that they would possibly come to Christ. This is probably the most common belief and teaching in modern American evangelical churches. They would say that the atonement is limited to those who believe, and salvation was only made possible by Christ. This belief says that the death of Christ only ensured the possibility that sinners may come to God, but did not guarantee the salvation of anyone. There are many holes in this argument, most notably, in theory this would leave open the possibility that no one would come to Christ and his death was for nothing. It also results in synergism, where our participation is required for salvation. They are saying that God can not complete the work of salvation on his own. Many modern evangelicals that agree with this, may be surprised to realize this belief is closer to Roman Catholicism than historical Protestantism.

I will argue that the Biblical position is that Christ died for all the sins of certain people, and his death secured the salvation of those people. The term "monergism" is derived from a Greek word that means "to work alone". Monergists would be in disagreement with synergists and say that God alone works out our salvation, and all glory goes to God. We contribute nothing to our salvation. Salvation was completed at the cross, and the atonement was sufficient to cover all the sins of certain people.

Jesus' death was a covenantal death and brought in the New Covenant. His death had a specific audience with a specific effect. "Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them form the transgressions committed under the first covenant." As you can see, there is a specific purpose ("those who have been called") and those who have been "called" were the intention of the atonement. Jesus as the high priest intercedes on our behalf to the Father.

In John 6:37-39, Jesus teaches that those who are gathered to come to him, are those that the Father has determined who will come to him: "All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, no to do my own will but the will of him who has sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given to me, but raise it up on the last day." The Father does not want the Son's work on the cross to be in vain, so he guarantees that some people will come to Christ, and these are those that the atonement is for. It is the gift of the Father to the Son that we are given to him. Jesus uses the phrase "gives me" to indicate that believers are gifts to him from God. God's sovereignty gave Jesus confidence that the mission would not fail. The word, "all" does not leave any room for error of possibilities that Jesus doesn't know who will respond. "All" is a strong statement.

At the Feast of Dedication, the Jews wanted Jesus to tell them explicitly that he was the Messiah, almost as if he was put on trial. "...but you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand." There may not be a stronger statement in all of Scripture about the intended audience of the atonement than right here.  Jesus' response here is that they do not believe, and clearly won't believe because they are not part of his flock.  They did not believe the miracles that Jesus had performed because they were not of his sheep, and the ability to believe had not been granted to them by the Father. So, if the sheep hear his voice, and Christ knows the sheep, what does that mean for those who don't hear his voice? It is logical to say that those who don't hear Christ's voice are not his sheep and Christ doesn't know them in the salvific sense. They do not believe because they are not part of the flock.

In John 10:11, Jesus said: "I am the good shepherd. The good shepherd lays down his life for the sheep." We can see here Jesus' substitutionary death on the cross is for sinners, but what sinners? Jesus points to the sheep. Jesus is the good shepherd who lays down his life for a specific people, the sheep.

Even when Mary was pregnant with Jesus, the angel spoke of a limited atonement, "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins." (Matthew 1:21) There is significance in the angel using the phrase, "his people." It is clear that the angel isn't saying that Christ will save every person or every Jew. The angel speaks of a certain people, and they clearly belong to God. Pay close attention to note that it does not say that Christ will make salvation possible for everyone. "...he will save his people from their sins."

We read in Acts 13:48, "And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed." Who believed? As many as were appointed to eternal life.

Jesus said in John 5:21, "For as the Father raises the dead and gives them life, so also the Son give life to whom he will." Not only is Jesus making a claim to his deity by saying he can do what only God can do, but he makes a distinction about who he will give life to.

Jesus makes another distinction in John 17: 9-10: "I am praying for them. I am not praying for the world, but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them." Jesus is saying that he is praying only for those who the Father has given to them. These are those who have believed or would come to believe in Christ. And if this refers to those who would later come to believe in Christ, they are already his before conversion.

A common objection to the doctrine of limited/definite atonement is that this teaching does damage to evangelism. I've heard the argument that if we believe only certain individuals will be saved, that Christ died only for certain people, this will hurt our missions effort throughout the world. After all, they say, if we are to believe this idea that only certain people will be saved, and if they will be saved no matter if we evangelize them, then we won't feel the urgency to bring the Gospel to the world. However, you won't find one person that agrees with limited/definite atonement that is consistent with their beliefs who would believe this. We have no idea who the elect are, and the elect do not possess certain external features that would tell us who they are. In fact, the belief of limited/definite atonement should give you more desire and excitement to preach the Gospel. If there are no guarantees that there are any that will be saved, you could spend your whole life preaching and never reach one conversion. However, Scripture guarantees that there will be some groups you encounter that will come to Christ. Evangelism is the means by which God brings his people to himself.

Perhaps the most commonly referenced verse when objecting to limited/definite atonement is from Revelation 3:20: "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me." When looking at this verse isolated from the other verses around it, you could come to the conclusion that Jesus is asking everyone to let him in. However, context, as always, is key. Jesus is not speaking to individual believers, but to the Church in Laodicea. The Church in Laodicea was "neither cold or hot". This church used his name, but had no believers. If one member of this church would respond and repent, Jesus would enter the church. Revelation 3:14-22 is also a great reminder for churches today.

If Jesus died to make it possible for everyone to be saved, but actually didn't save anyone, then it is entirely possible that his death would be in vain because of the possibility that every person in the world might reject Christ. What if every last person chose to remain dead in their trespasses and sins? Under this belief, it is possible that God's plan could be thwarted, and his sovereignty challenged because no one possibly would take advantage of it. This idea would depend on each person deciding if they wanted to be saved. In many ways, the question comes down to this: do you believe in the sovereignty of man or God?

Scripture is clear that God decided prior to the foundation of the world that he would save a certain amount of people, those referred to as the elect. To make this plan a reality, God the Father, sent the Son to die on the cross for the elect, and not a single drop of blood was shed in vain. There is no glory to man in this belief, as all glory goes to God.

Soli deo Gloria!

Defending Calvinism (U= Unconditional Election)

Election in the biblical sense was defined by Wayne Grudem as, "an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure." The "U" in TULIP is for "Unconditional Election". The Doctrine of Unconditional Election says that God chose who would believe, not based on anything they could offer, but simply out of love. God's election is not conditional upon us being worthy of God's love.

We will first start out looking at John 6:37, "All that the Father gives me will come to me, and whoever comes to me I will never cast out." This verse is very vocal in emphasizing God's sovereignty in election. Those who God has predestined before the creation of the world will come to Christ. There can be no doubt based on the certainty of Jesus here. If God has given some to Christ, therefore, there are some who God did not give to Christ. But we can see that those who God did give to Christ are a gift to the Son from the Father.

Continuing in John 6, in verse 65, Jesus said “This is why I told you that no one can come to me unless it is granted him by the Father.” Jesus was speaking to some of his followers, and he knew then that some were not true believers. This did not catch him by surprise. He affirms here that they would not, and could not, come to him unless the Father grants it.

Paul wrote in Ephesians 1: 4-6, "even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love  he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved." Paul's audience here are believers, and he very specifically says that God "chose us". He also says that this took place before the foundation of the world, which indicates that his reasoning for doing this is apart from anything we could add or earn.

In 1 Thessalonians 1:4-5, Paul wrote: "For we know, brothers loved by God, that he has chosen you,  because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake." Paul says here that the fact that the Thessalonians believed is proof that God chose them. Later, Paul writes in 2 Thessalonians 2:13, "But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth."

Paul wrote in Romans 8:28-30, "And we know that for those who love God all things work together for good, for those who are called according to his purpose.  For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.  And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." When Paul speaks about who God foreknew, he is explaining God's choice in electing believers. Those that he elected, he predestined them to be in the likeness of the Son. He goes on to say that those who are elect, are called, justified, and will be glorified.

Shortly after, Paul wrote in Romans 9:11-13: "And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac,  though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls—  she was told, “The older will serve the younger.”  As it is written, “Jacob I loved, but Esau I hated.” Paul is clear that election is not based upon personal merit. Just as some Jews were chosen for salvation, some Gentiles were also chosen for salvation. Paul also quotes Malachi when talking about Jacob and Esau. God chose one nation to be blessed, and one nation to judgment. 

One of the clearest statements on God's sovereignty in election is found in Acts 13:48: "And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed." This verse puts a limit on who would believe- those who were appointed to eternal life. There is a correlation here between election (appointed) and the response to election (believed).
 
Unconditional Election and Limited Atonement (which we will cover in the next blog post) are the two most controversial aspects of Calvinism. There are some arguments against Unconditional Election. One is that election means we do not have a choice in whether we accept Christ. Opponents would say that some who would want to choose God couldn't because they aren't elect. Similarly, they would say that there would be those who would be elect, even if they didn't want to choose God.  However, the premise is faulty. Because we are slaves to sin, and dead in our trespasses (Ephesians 2:1), until something miraculous happens in us, our disposition would be to that which is at war with God. If God changes our will, and we are reconciled to God, that is because God elected us to salvation before the foundation of the world. Unless you are elect, you would not seek God (Romans 3:11).

Opponents would say that election is unfair. They would be offended at the thought that God chooses to save some, while passing over others. God is under no obligation to save anyone. He would be perfectly just if he chose to pass over everyone. God chooses to have mercy on some, and hardens others (Romans 9:18). Paul goes on to address the concerns that he anticipates some will who would say it is unfair: "You will say to me then, 'Why does he still find fault? For who can resist his will?'  But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?'  Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?  What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction,  in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—  even us whom he has called, not from the Jews only but also from the Gentiles?" It is clear that Paul knew that there would be objections and calls for God to be fair. But lets be clear, we don't want God to be fair or display justice. This would be catastrophic for all if we all got what we truly deserved. We want grace and mercy.

Arminians would point to 2 Peter 3:9: "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not willing that any should perish, but that all should reach repentance." We must understand that there are three frequent ways that the Bible speaks to the will of God. First, the decreetive will. This is the will of God to bring to pass whatever he choosed to do in the world. If we apply this will, it would make that God does not decree that any should perish, and this would point to universalism. The second is perceptive will, which are commands that God gives to people, such as the Ten Commandments. If we apply this will, it would mean that God doesn't allow people to perish. Lastly, the will of disposition. This refers to the disposition of God and what grieves him. God takes no delight on anyone perishing, and I would argue that this is the form of "will" that Peter is referring to in the above verse. Some translations say "wishing" in place of "willing".

Election is another reason to praise God. With election, God is responsible for salvation, and it is not left to us. Instead of patting ourselves on our back for making ourselves right with God (which is not possible), we can give praise to God for choosing us as believers and knowing that the process of salvation will be completed.

We can be sure that there are people out there who will be saved, so our evangelism is not wasted. While we do not know who is elect, we can be sure that God has chosen some people for salvation. Election guarantees that there will be some who will respond to evangelism. Without election, you could theoretically evangelize your whole life without someone coming to God.

The Doctrine of Election is humbling. Why did God choose me? For some reason, God decided to grant mercy and grace on me before the foundation of the world. It is completely dependent on God, so that no man can boast. There is nothing I could have done to earn this love. It is completely unconditional.

Sola Gratia!

Defending Calvinism (T= Total Depravity)

One of the more controversial subjects in modern American evangelicalism is on the debate of Calvinism. Calvinism was simply named after a 16th century French theologian, and one of the greatest Christian theologians in history, John Calvin. Calvin's most notable work is "Institutes of the Christian Religion", published in 1536, with a final edition published in 1559. Calvinism is also known as "Augustinianism", named after St. Augustine, due to its similarity to Calvinism on the sovereignty of God, and predestination. Augustinianism, of course, finds its roots in the teachings of the Apostle Paul. So yes, Calvinism is biblical.

Calvinism is summed up in the acrostic TULIP (Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints). The Five Points of Calvinism are also known as the Doctrine of Grace, and is a summary of the Canons of Dort. In this post on Calvinism, we will defend Total Depravity.

Total Depravity, or Total Inability, is found throughout Scripture. It is found as early as Genesis 6:5, "The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually." Psalms 14:2-3 says: "The Lord looks down from heaven on the children of man to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one."

All of the human race was affected by the fall. Sin would then infect all humans. Every person born would have their mind and their will affected. Our natural disposition is therefore is one that is at war with God.  Paul wrote in Ephesians 2:1-5: "And you were dead in the trespasses and sins  in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us,  even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved..." Prior to regeneration, we are dead, and unable to choose God. It is only after God regenerates the sinner that they would have their disposition toward God change.

Total Depravity does not mean we are as bad as we could be. Instead it means that sin has affected every part of us- mind, body, and our will. Man's will is not free, and is in bondage to sin. Martin Luther wrote in "The Bondage of the Will": “I frankly confess that even if it were possible I should not wish to have free choice given to me, or to have anything left in my own hands by which I might strive for salvation.” If left to our own free will, we would not choose God, so thank God he is sovereign over salvation. There would be no one who would voluntarily choose God. In Jeremiah 17:9, it tells us: "The heart is deceitful above all things and desperately sick; who can understand it?" Here, the heart is a metaphor for our will, so we learn that our will is deceitful and sick. Not exactly the recipe for the "free will" to make a decision and choose God.

Paul teaches us in Romans 3:23 "...for all have sinned and fall short of the glory of God..." If sin is a result of the fall, and as taught here, all have sinned, then it is logical to assume that the fall had very lasting implications throughout history. We are stained with the curse of sin.

In Mark 7:21-23, Jesus said: "For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.  All these evil things come from within, and they defile a person.” Jesus was teaching his disciples that what goes into the body does not defile a person, but rather it is what comes out of the body, in particular, the heart. Jesus taught what is characteristic of a defiled heart.

In Romans 3: 9-18, Paul references several Old Testament passages when charging that the whole human race is under the curse of sin: "What then? Are we Jews  any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 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 become worthless;
    no one does good, not even one.” 

 “Their throat is an open grave;
    they use their tongues to deceive.”
“The venom of asps is under their lips.”   

  “Their mouth is full of curses and bitterness.”

  “Their feet are swift to shed blood; 

     in their paths are ruin and misery, 

     and the way of peace they have not known.” 

    “There is no fear of God before their eyes.”

It is clear from Scripture that man is unable to save himself and is dead in his own sin. A dead man can not make himself alive. If left to himself, man would never choose God. Man can only come to God when God removes the heart of stone, and gives them a heart of flesh (Ezekial 36:26). Man is a slave to sin, and can not come to God on his own. As Jonathan Edwards said, "You contribute nothing to your salvation, except the sin that made it necessary."

"Behold, I was brought forth in iniquity,
    and in sin did my mother conceive me." (Psalm 51:5)