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)

Can You Defend the Trinity?

The word apologetics is derived from a Greek word which means, “speaking in defense”. It is used typically to defend religious truths through systematic argumentations. In a sense, we are all apologists. If you speak to other people about your faith, you are an apologist. Dr. R.C. Sproul once noted that everyone is a theologian. Some are better theologians than others. In the same way, we are all apologists. Some are just better at apologetics than others.

Some of the most important, yet difficult areas of the Bible and Christianity to defend is often the Doctrine of the Trinity. The Doctrine of the Trinity states that God eternally exists as three persons: the Father, the Son, and the Holy Spirit, and each person is fully God, and there is only one God.

The word, “trinity”, is never found in the Bible, but it is taught throughout Scripture. Trinity means, “tri-unity” or “three-in-oneness”.

 

The Trinity in the Old Testament

The Trinity is not exclusive to the New Testament. Several passage in the Old Testament suggest that God exists in more than one person.

“Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” (Genesis 1:26)

Notice here that God appears to be speaking in plural when he says, “Let US make man in OUR image, after OUR likeness.” Some may say that God is speaking to angels, but angels did not participate in the creation of man, and man was not created in the image of angels. The best explanation would seem to be that God exists as more than one person.

“Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” (Genesis 3:22)

“Come, let us go down and there confuse their language, so that they may not understand one another's speech.” (Genesis 11:7)

These are just some examples in the Old Testament where it would appear that God has existed in a Trinitarian form. As the New Testament begins and Jesus comes to Earth, we would expect that there would be more teachings about the other persons of God. As we will see shortly, there is much about the Trinity in the New Testament. 

God is three persons, and all three persons are distinct from each other.

“In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through him, and without him was not any thing made that was made.” (John 1:1-2)

Since the “Word” is with God, it shows distinction from God the Father. 

“But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” (John 14:26)

 The Father will send the Spirit, showing distinction between all three persons. 

“Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.” (John 16:7)

 This indicates that Christ will go back to Heaven, while the Sprit will be sent for the Church. 

“Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.” (John 17:24)

 In the way Jesus speaks to the Father shows a distinction, yet they still share the glory. 

“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1)

In order to advocate for us, the Son must be distinct from the Father.

Each person is fully God.

God the Father is clearly God. This is clear from the first verse of the Bible in Genesis in creation, and is evident throughout the Old Testament and the New Testament. The Son is fully God.

“In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through him, and without him was not any thing made that was made.  In him was life, and the life was the light of men.” (John 1:1-4)

Again, here it clearly shows the deity of Christ. John refers to Christ as “the Word” and states that he was “with God” and “was God”. It is significant that John 1 is so similar to Genesis 1. 

“Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” (John 8:58) By declaring himself, “I AM”, Jesus was declaring himself as Yahweh. And as a result, the Jews attempted to stone Jesus, but he hid himself. “And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” (John 17:5)

 During the High Priestly Prayer, Jesus asked to return with the Father where they co-existed before the world began. 

“So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.” Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.”  Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.”  Thomas answered him, “My Lord and my God!” (John 20: 25-28)

Thomas was a devout Jew and for him to say “My God” in a way that he was surprised would have been blasphemy for a Jew. Also, Jesus, if not divine, would have rebuked him, as the angel did when John tried to worship them in Revelation.

The Holy Spirit is fully God. Since we can see that the Father and the Son are both God, we can see significance  in a verse like Matthew 28:19:

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,”

 It shows the Holy Spirit on the same footing as the Son and the Father. 

“But a man named Ananias, with his wife Sapphira, sold a piece of property,  and with his wife's knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles' feet.  But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?  While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” (Acts 5:1-4)

Peter stated that if you lie to the Holy Spirit, you have lied to God. 

“Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalm 139:7-8)

Here David is acknowledging God’s omnipresence and the Spirit is mentioned with it. Omnipresence is not a characteristic of any of God’s other creations. David has put God and the Spirit together and acknowledges that if you flee from the Spirit, you flee from God, which is impossible because God is always there. 

“But, as it is written,“What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”— these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11 For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God.” (1 Corinthians 2:9-11)

Paul writes here and explains that the Holy Spirit has the omniscience characteristic, where it is all knowing.

There is one God.

Scripture is crystal clear that there is only one God. There are not three gods, only one God. But there are three different persons in one God. They think the same way, and their nature is the same.

-          “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might." (Deuteronomy 6:4-5)

-          “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?" (Exodus 15:11)

-          "I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other." (Isaiah 45: 5-6)

-          "Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old? Was it not I, the Lord?  And there is no other god besides me, a righteous God and a Savior; there is none besides me. “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other." (Isaiah 45:21-22)

-          "For there is one God, and there is one mediator between God and men, the man Christ Jesus..." (1 Timothy 2:5)

-           "...yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist." (1 Corinthians 8:6)

Beware of analogies

When attempting to describe the Trinity to others in a way to make it easier to understand, we must be very careful of using analogies. We’ve all heard various analogies that are good meaning, but fail to give a true understanding of the Trinity. When we use faulty analogies to teach others, we then have a generation full of people who have a faulty understanding of the Trinity.

A three leaf clover is one analogy that is often used. They say that because a clover has three leaves, but is one clover. However, each leaf is only part of the clover and each leaf is not the whole clover.

Another analogy that is popular and on the surface may seem to make sense. Steam, water, and ice are all forms of water. However, they all have different characteristics. And when we start teaching using this analogy, we are using modalism, the teaching that God has revealed himself in three different modes. This is in contrast to Trinitarian teaching and has been condemned throughout Church history. We should be very careful in using analogies to describe the Trinity. There really is not a good analogy to describe the Trinity.

Know the arguments against the Trinity

Not only should you be aware of what Scripture has to say about the Trinity, you should also be aware of some of the argument against the Doctrine of the Trinity. Arianism was created by Arius, an elder of Alexandria born in 256 AD. His views were condemned at the Council of Nicea in 325 AD. Arius taught that the Son and the Spirit are created beings and not equal with the Father. 

“He is the image of the invisible God, the firstborn of all creation.  For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.  And he is before all things, and in him all things hold together.” (Colossians 1:15)

Arius would argue that “first born” here would indicate that Christ was created. However, when properly understood, it means that Christ has the rights of a first born, which in biblical customs would mean he has leadership and authority.

Jehovah’s Witnesses claim that Jesus was not divine and that the Holy Spirit is an “active force” and not a person. Based on their belief, Jesus can not be a part of the Trinity because he was a created being. Jehovah Witnesses also point to Colossians 1:15 as Arians do. John 1:1 is a verse that their translation, the New World Translation, differs from all other translations. The NWT says, “the Word was a god.” However, to show the inconsistencies of the NWT, that is the only time is says “a god”, when other times it never prefaces god with that. 

Mormonism was founded by Joseph Smith in 1830. Those who adhere to this belief are called Latter-day Saints or Mormons. Mormons believe that Jesus is a created being, born to the Father and a celestial mother. Therefore, Jesus could not be part of the God-head. They also teach that the Father and Son are men with bodies of flesh and bone. They are separate people and can not be considered one.

What to expect when defending the Trinity

We have to understand that the Doctrine of the Trinity is hard for us to understand, which also means it will sound like a contradiction to non-believers. We must defend the Trinity and give a good, solid defense for it. But understand, that even though we are to give a defense for it, unbelievers will not respond to it. Christ’s sheep hear his voice, which in turn means that those who are not Christ’s sheep will not hear his voice. Only when God takes action on the sinner, will the Trinity make sense to them, and they will then respond to what the word of God says.

The Doctrine of the Trinity is a biblical teaching. If we are to be consistent in our study and belief, we must affirm these three truths: there is one true God, there are three persons revealed to be God, and they are equal but have unique natures. There is one being of God that is shared by three persons. This is an issue that there can be no compromise on. If Jesus wasn’t God, and is a created being, then how can he pay the debt for our sins? The Gospel itself is a Trinitarian act of God: the origin is in the Father, it is accomplished in the Son, and its application is in the Spirit.

Follow Me

There are many in the world of Christianity, namely American Christianity, that believe because at one time in their lives they walked down the aisle at church, said a prayer with the pastor, and later were immersed in water, that they now have eternal salvation. They then go on living their lives as they wish. They are the gods of their own world and believe in moral relativity. They are carnal Christians, which of course is an oxymoron. I should know this, because I was one.

              

But let’s go back to what I believe is part of the problem with American Christianity- but certainly not all of it. That is the altar call. The altar call never appeared in Christianity until the 1820’s when introduced by a charismatic pastor, Charles Finney. His contribution to American Christianity can be seen across Evangelical churches everywhere. Every head bowed, every eye closed, slip up your hand if you’ve never “accepted” Christ, make your way to the front, all while “Just As I Am” plays in the background. People then believe they have become Christians based on an impulsive decision they made one time following the pastor’s play on emotions and tugging of the heart.

             

For a moment, let’s look at who introduced the altar call, “the father of modern revivalism”, Charles Finney. Finney has rejected almost every basic Christian doctrine since the early Church. He denied original sin, he stated that Christ’s substitutionary atonement “does not secure the salvation of any one”, and he rejected God’s grace in our salvation. In addition, he stated that Adam’s sin was his own and did not transfer to his descendants. He says that man is born in a natural state, just as Adam was. Therefore, a morally perfect life is attainable by our own will without any help from God’s grace.

             

Finney’s heretical teachings go back to a 5th century monk, Pelagius. Virtually all of Finney’s teachings were identical to Pelagius. Pelagius was condemned by three church councils in the 5th and 6th century for these same heretical teachings that Finney would claim in the 19th century. So one of the most prominent tools in American Evangelical churches today was introduced by a man who was undoubtedly influenced by Pelagian heresy.

             

So, back to my original point that we have produced many who believe at one point in their lives they made a decision and said a prayer and they have obtained salvation. All the while because they once walked down the aisle and said a prayer they believe they can go on and live their lives in any way, shape, or form they want because at one time they invited Jesus into their heart. However, Jesus never said anything about inviting him into your heart. In fact, Jesus preached radical ideas, especially in today’s times. If Jesus preached American Christianity, he would have never been crucified! Jesus called us to take up our cross and follow him.

 “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.  And a person's enemies will be those of his own household.  Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.  And whoever does not take his cross and follow me is not worthy of me.  Whoever finds his life will lose it, and whoever loses his life for my sake will find it." (Matthew 10:34-39)

While the overall message of the Gospel is peace with God, the impact of the Gospel on Earth is often conflict, and at times violence. Faithfully following Christ can result in relationships being damaged and severed, families strained, persecution as we see throughout the world, and martyrdom. In America, we think of persecution for Christ if we are teased for faithfully following Christ. Elsewhere in the world, Christians are literally losing their heads. But to truly and faithfully follow Christ, we must be willing to endure any and all hardships that may come our way. That can mean having the full weight of the United States government come down on you or it could mean having your throat slit by Islamic terrorists for refusing to denounce Jesus Christ as Lord. I am reminded of a quote from one of the great Reformers, Martin Luther: “Chop off my head, and it won’t harm me. I have a God who will give me a new one.”

Much of this seems at odd with American Christianity today where it is taught that God wants you live your best life now. Jesus did not advise us to see the best in ourselves or that we can fulfill our greatest potential. He called us to take up our crosses and follow him. 

People are dying everyday and folks who have lived their lives believing they were Christians because they once walked the aisle and said a prayer, are going to Hell at a high rate. But as long as membership is up, we are having fun, and can be seen as the church that is lots of fun, that’s okay, right?? No, it is not!! And every church that does this will be held accountable. We must return to preaching the Gospel as written and an understanding of what is expected of Christ’s followers.

Justification By Faith Alone

The Doctrine of Justification by Faith Alone helped to spark the Protestant Reformation. In many ways, Sola Fide (faith alone), defined the Reformation. It was hotly contested in the sixteenth century, and continues to be today.

So what exactly is the Doctrine of Justification by Faith Alone? First we must define what it means to be justified in the eyes of God. Based upon what was accomplished on the Cross, God pardons and declares the sinner to be "just", and Christ's righteousness is passed upon to the sinner. Wayne Grudem defined "justification" in his "Systematic Theology" book as: "An instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ's righteousness as belonging to us, and (2) declares us to be righteous in his sight."

Now that we have established what it means to be justified, we will look at how we are declared to be justified. We must first have true, saving faith. "yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified." (Galatians 2:16). Once the sinner is given the gift of faith, they are then declared justified. Faith is the means in which God justifies us. It is not meant to try to earn favor with God. 

There are no other ways to be declared "not guilty" by God. The Roman Catholic Church teaches that justification is first obtained by baptism, and then if the adult is to continue to be justified, faith is essential. Faith alone is not enough, and you must accept the teachings of the Roman Catholic Church. The RCC also teaches that there are different levels of justification. Ludwig Ott, Catholic theologian, wrote: "The Council of Trent, however, declared that the measure of grace of justification received varies in the individual person who is justified, according to the measure of God's free distribution and to the disposition and the co-operation of the recipient himself." When we make justification of our own merit, it is no longer a free gift from God. "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Romans 6:23) 

As a side note, if you believe in justification by faith alone, the RCC has declared anathema on you. From the Council of Trent:
"CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema."

In every religion, man works towards God. Biblical Christianity, however, states that we are saved by grace through faith alone. "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (Ephesians 2:8-9) Even though we are required to believe, that faith is still a gift from God. The good works that the Apostle Paul goes on to talk about are the result of true faith. "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." (Romans 5:1) Because God has made a legal declaration that, through faith, Christ's righteousness has been given to us, we are no longer at war with God.

The righteousness that we are given, is one not of our own, but one that belonged to someone else. It is justitia alienum, an alien righteousness. It is outside of us, extra nos. It belongs to Christ. Martin Luther wrote, in regards to alien righteousness: "Everything which Christ has is ours, graciously bestowed on us unworthy men out of God’s sheer mercy, although we have rather deserved wrath and condemnation, and hell also. Through faith in Christ, therefore, Christ’s righteousness becomes our righteousness and all that he has becomes ours; rather, he himself becomes ours."

Confusion about justification through faith alone comes sometimes when reading James 2:14-17: "What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?  If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?  So also faith by itself, if it does not have works, is dead." James is merely stating that if someone professes faith, but does not produce any form of good works, then they do not possess true saving faith at all. This is not true faith, and it is useless.

When we deny, or don't have a proper understanding of "justification by faith alone", we deny God all the glory due to Him. There are no works, or sacraments that can earn our way to Heaven. Yet, the Doctrine of Justification by Faith Alone leaves us fully dependent on God. It is only by placing your faith in Jesus Christ that Christ's righteousness will be counted as yours. 

"For we hold that one is justified by faith apart from works of the law"- Romans 3:28

“Once a Christian is righteous by faith and has accepted the forgiveness of sins, he should not be so smug, as though he were pure of all sins… He is righteous and holy by an alien or foreign holiness—I call it this for the sake of instruction—that is, he is righteous by the mercy and grace of God. This mercy and grace is not something human; it is not some sort of disposition or quality in the heart. It is a divine blessing… Is not this righteousness an alien righteousness? It consists completely in the indulgence of another and is a pure gift of God, who shows mercy and favour for Christ’s sake.’ - See more at: http://churchsociety.org/blog/entry/alien_righteousness#sthash.SZHb6cD7.dpuf

“Once a Christian is righteous by faith and has accepted the forgiveness of sins, he should not be so smug, as though he were pure of all sins… He is righteous and holy by an alien or foreign holiness—I call it this for the sake of instruction—that is, he is righteous by the mercy and grace of God. This mercy and grace is not something human; it is not some sort of disposition or quality in the heart. It is a divine blessing… Is not this righteousness an alien righteousness? It consists completely in the indulgence of another and is a pure gift of God, who shows mercy and favour for Christ’s sake.’ - See more at: http://churchsociety.org/blog/entry/alien_righteousness#sthash.SZHb6cD7.dpuf

“Once a Christian is righteous by faith and has accepted the forgiveness of sins, he should not be so smug, as though he were pure of all sins… He is righteous and holy by an alien or foreign holiness—I call it this for the sake of instruction—that is, he is righteous by the mercy and grace of God. This mercy and grace is not something human; it is not some sort of disposition or quality in the heart. It is a divine blessing… Is not this righteousness an alien righteousness? It consists completely in the indulgence of another and is a pure gift of God, who shows mercy and favour for Christ’s sake.’ - See more at: http://churchsociety.org/blog/entry/alien_righteousness#sthash.SZHb6cD7.dpuf

What is the Inspiration of the Bible?

What is the inspiration for Scripture? To Bible-believing Christians, the answer seems to be an easy one. However, as with anything today, the topic can be controversial.

Prior to the middle of the 19th century, the Church was almost universally in agreement that it believed God gave actual words to the human authors of Scripture. In the second century, early Christian apologist, Justin Martyr, called the Bible, "the very language of God." In the fourth century, Gregory Nyssen, bishop of Nyssa, called the Bible, "the voice of the Holy Spirit." The great Protestant Reformers of the 16th and 17th centuries held similar beliefs.

However, halfway through the 19th century, various evolutionary ideas began to compromise certain beliefs about the inspiration of Scripture. Verbal inspiration was questioned. Some in the Christian community began to question the accuracy of Scripture, particularly parts of the Old Testament like the worldwide Flood in Genesis.

However, such ideas are at odds with the Bible. According to the New Testament, the Old Testament prophets proclaimed words that were initiated and controlled by God. These were not the words of the human, but were the words of God, so that it's accuracy can not be questioned.

In the Old Testament, Hebrew words for "breath" are frequently translated to "spirit" in English. God's "breath" is an expression for his Spirit going into the world. I like the visual of standing outside in the cold and watching your breath come from your mouth. So with this in mind, Scripture was produced by God's breath.  "...then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature." (Genesis 2:7) Where God breathed life into Adam through his nostrils, in the same way He breathed through humans the words that made Scripture.

In the New Testament, the breath is the Holy Spirit. This is again how God communicates. By saying "the Holy Spirit says", this is the same as "Scripture says." "Therefore, as the Holy Spirit says,

“Today, if you hear his voice..." (Hebrews 3:7)

The Holy Spirit worked through the Biblical writers. The message, while it was given by God, was put down by humans. But because God is the primary author, the word of God is infallible. The Bible is the inerrant word of God.

Sola Scriptura!