In America, and much of the West, we tend to think of church history as being dominated by white men. Artwork of most early Church fathers depict them as white men, especially Medieval artwork. However, I do think it is interesting, and perhaps even important, to acknowledge that some of the most important, and influential Church fathers were not as depicted in most Western artwork. All early Church fathers were not white men. Many secularists today say that Christianity is a "white man's religion". However, if not for a black man born in 298 AD, Christianity may have been overrun by false teachings.
Athanasius was an archdeacon and a secretary to the bishop of Alexandria and a man that God would use to defend and preserve Biblical truths. Athanasius was described as a short, dark skinned man who was a fierce defender of the Trinity, the teaching that the Father, Son, and Holy Spirit are all one God in three divine persons. Shortly after Emperor Constantine changed Christianity from a persecuted religion to an officially sanctioned religion in 313 AD, Arius of Alexandria began to teach that Jesus was a created being, and not an eternal being. Arius taught that there was a time that Jesus did not exist, and that Jesus was God-like, and not actually God in the flesh. “There was a time when [the Son] was not" began to spread thanks to Arius. This teaching became known as Arianism.
Athanasius strongly refuted Arianism and taught that Scripture teaches that there is an eternal relationship between the Father and the Son. Athanasius argued that if Jesus were not fully divine, He would not be able to save mankind. He also said that Jesus has always existed and is equal with the Father, but also distinct from the Father. The same applies to the Holy Spirit.
In 325 AD, a council was called by Emperor Constantine to resolve the issue over the divinity of Jesus. This was known as the Council of Nicaea. The majority agreed with Athanasius, and the Greek word, "homoousious" (which means "of the same substance, nature, or essence”) was introduced. The result of the Council of Nicaea was the Nicene Creed, which declared "the Son to be “begotten, not made, being of one substance with the Father.”
In 328 AD Athanasius became bishop of Alexandria. Arians, and even some bishops that wanted less divisive language than what was used in the Nicene Creed, sought compromise on the issue. However, Athanasius refused to compromise on the issue. He rightly viewed the issue of the Trinity to be one that there can be no compromise on. The Trinity is an issue that is non-negotiable. Athanasius feared that if he compromised on such a vital issue, then the truth could then become victim. There was much opposition against Athanasius, and even Emperor Constantine sided with the Arians. Athanasius did not budge. His stubbornness led to the phrase, Athanasius contra mundum, or “Athanasius against the world.”
Biblical truth prevailed and the Nicene Creed was confirmed at the Council of Constantinople in 381 AD. Unfortunately, Athanasius died in 373 AD and did not live to see the fruits of his work. However, his work still stands today and is one that Orthodox Christians worldwide affirm. The heresy of Arianism still exists today, however, with Jehovah's Witnesses and Mormons, but one has to wonder where Christian teaching would be without this short African man who stood firm for Biblical truth and the divinity of the Son.
Sunday, February 4, 2018
Sunday, December 10, 2017
Which Comes First- Regeneration or Faith?
Which came first, the chicken or the egg? The question has its roots in ancient times, and seeks to answer which is the cause and which is the effect. A much more important question, though, is which came first- regeneration or faith?
We often here about someone becoming a "born again Christian". The idea of being a "born again" Christian is a bit of a redundant term. In order to be a Christian, you must first be born again. So to say one is a "born again Christian" is to say that they are a "Christian-Christian". There are no other kinds of Christians.
Becoming "born again" is synonymous for a theological term, "regenerate". When we speak about someone becoming "regenerated", or refer to someone as a "regenerate", we are essentially saying that they are born again.
But before we jump into regeneration, we should first should look at why we need to be born again. We can all agree that we are all under the power of sin and are born into this world as sinners. Adam, as our federal head, served as the representative for all human kind, and in his sin, we all became sinners. As Paul wrote in 1 Corinthians, "in Adam all die."
Prior to regeneration, we were all dead in our sins and trespasses. We were alive phsyically, but dead spiritually. Prior to our rebirth, we walked according to "the course of the world." Our measuring stick for what we consider good is the world and we naturally attempt to blend in. The world sets the standard for the unregenerate.
One of the most explicit verses we see about our state is from Ephesians 2:1-3: "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." Other verses we find that speak of our condition are:
The Holy Spirit's work is mysterious, therefore regeneration is mysterious. The Spirit is invisible and we can not see the Spirit regenerating someone. We can, however, see the effects of regeneration. In the same way we can't see the wind, we can feel and hear the effects of the wind. Wind itself is invisible, but the effect of wind is not invisible.
Scripture is clear. Regeneration comes before faith. One does not possess the ability to have faith until God removes our heart of stone and gives us a heart of flesh. Today, far too often modern evangelical teaching states that after we come to Christ in faith, we are then regenerated. But a dead man can not make himself alive. Salvation is a monergistic work. God regenerates our hearts, thus enabling us to come to him in faith and repentance. Soli deo gloria!
We often here about someone becoming a "born again Christian". The idea of being a "born again" Christian is a bit of a redundant term. In order to be a Christian, you must first be born again. So to say one is a "born again Christian" is to say that they are a "Christian-Christian". There are no other kinds of Christians.
Becoming "born again" is synonymous for a theological term, "regenerate". When we speak about someone becoming "regenerated", or refer to someone as a "regenerate", we are essentially saying that they are born again.
But before we jump into regeneration, we should first should look at why we need to be born again. We can all agree that we are all under the power of sin and are born into this world as sinners. Adam, as our federal head, served as the representative for all human kind, and in his sin, we all became sinners. As Paul wrote in 1 Corinthians, "in Adam all die."
Prior to regeneration, we were all dead in our sins and trespasses. We were alive phsyically, but dead spiritually. Prior to our rebirth, we walked according to "the course of the world." Our measuring stick for what we consider good is the world and we naturally attempt to blend in. The world sets the standard for the unregenerate.
One of the most explicit verses we see about our state is from Ephesians 2:1-3: "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." Other verses we find that speak of our condition are:
-"for all have sinned and fall short of the glory of God." (Romans 3:23)
-"there is no one who does not sin" (2 Chronicles 6:36)
-"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." (Romans 3:9-12)
-"The heart is deceitful above all things, and desperately sick; who can understand it?" (Jeremiah 17:9)
-"Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead." (Ecclesiastes 9:3)
-"Jesus answered them, 'Truly, truly I say to you, everyone who commits sin is a slave to sin." (John 8:34)
-"Behold, I was brought forth in iniquity, and in sin did my mother conceive me." (Psalm 51:5)
As you can see, Scripture paints a very bleak picture of man, and one that is in grave danger. Our condition reads worse than any horror story ever written. However, in spite of the wickedness of man, God had a plan to redeem his people by sending his son, Jesus Christ, to die for all the sins of his people. But how does this apply to us?
"Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered 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? Can he enter a second time into his mother's womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter 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 marvel that I said to you, ‘You must be born again.’ 8 The wind blows where
it wishes, and you hear its sound, but you do not know where it comes
from or where it goes. So it is with everyone who is born of the
Spirit.” (John 3:1-8)
Nicodemus came to Jesus at night. First, we know two things about Nicodemus- he was a Pharisee, and a ruler of the Jews. He was also a well educated man that had been highly trained in theology. He recognized Jesus as a rabbi and was very respectful towards Jesus. Answering Nicodemus' question in verse 2, Jesus got right to the point in verse 3, "Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Notice the emphasis that Jesus placed on regeneration as a necessary condition for believing in him. Use of the word, "must" is significant for a person to even see the kingdom of God, let alone enter it.
"Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." When something important was being stated, Jews would often repeat themselves, and at times use slightly different wording. While Nicodemus' response was a clear humanistic response (how can he enter his mother's womb a second time?), Jesus responded that not only could you not see the kingdom of God if you weren't born again, but you couldn'r enter it either.
Jesus attempted to explain this to Nicodemus in verse six: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." Jesus re-emphasized a beginning point that, that which is born of the flesh is flesh, and that which is born of the Spirit, is Spirit. It is noteworthy that Jesus had to start with a basic point with someone like Nicodemus who was so well educated, yet knew so little.
"The wind blows where
it wishes, and you hear its sound, but you do not know where it comes
from or where it goes. So it is with everyone who is born of the
Spirit.” It is interesting that the Greek word for "wind" is "pneuma" and the Greek word for "Spirit" is "pnematos". So when Jesus was saying that "You have to be born of the Spirit, and it's like the wind," he is essentially saying, "the pneuma is like the pneuma."
The Holy Spirit's work is mysterious, therefore regeneration is mysterious. The Spirit is invisible and we can not see the Spirit regenerating someone. We can, however, see the effects of regeneration. In the same way we can't see the wind, we can feel and hear the effects of the wind. Wind itself is invisible, but the effect of wind is not invisible.
When the Holy Spirit regenerates our hearts, our disposition changes. We are no longer an enemy of God and are no longer at war with God. We now run to God, which could have never happened had the Spirit not changed the disposition of our souls. With a change in disposition in our souls, we now seek God and have an affection for God that wasn't previously there. Our hearts once were beating only for our own selfish desires, it is now beating for God. This is the effect of the Spirit blowing where it wishes and blowing into us.
"And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules." (Ezekiel 36: 26-27) God promised a time in which he would give a new spiritual rebirth to his people. Instead of a heart of stone, unable to respond to God, God promised to give us a new heart that would enable us to respond in obedience.
"One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul." (Acts 16:14) This is another example of regeneration. God first opened Lydia's heart so that she was able to hear Paul's preaching and respond in faith.
Who has power over death? No one, but God. A dead man has no ability to make himself alive. This can only happen by the work of God. Just as Lazarus did not assist Jesus in bringing himself back to life, a spiritually dead person can not bring themselves back to life. They can't meet God halfway, because they are DEAD. This is a process that is by God alone. An illustration I have heard before has us at the bottom of the sea, dead and drowned. God does not throw us a life raft and hope that we grab it so he can pull us in. God goes down to the bottom of the ocean and pulls us up and breathes new life into us.
Once God has made us alive, we will then have our disposition changed to one who is no longer at war with God. We must then repent, and place our faith in Christ. But if God had not stepped in and intervened, and regenerated our heart and given us hearts of flesh, we would not have had a desire for Christ. Spiritually dead people do not develop faith which causes God to regenerate them. Their faith is the fruit of the regeneration.
Scripture is clear. Regeneration comes before faith. One does not possess the ability to have faith until God removes our heart of stone and gives us a heart of flesh. Today, far too often modern evangelical teaching states that after we come to Christ in faith, we are then regenerated. But a dead man can not make himself alive. Salvation is a monergistic work. God regenerates our hearts, thus enabling us to come to him in faith and repentance. Soli deo gloria!
Monday, October 23, 2017
The Five Solas of the Reformation
On October 31, 1517, a German monk named Martin Luther nailed his 95 theses to the door of the Church of Wittenberg, challenging official Roman Catholic teachings of the time including the sale of indulgences. This was the catalyst for what we know today as the Protestant Reformation. That's not to say that it began on that day. In the 1300's, John Wycliffe also attacked corruption in the Church, and held to the belief that Scripture was our sole authority, and not the Church. Following Wycliffe was John Huss, who also believed in Scripture alone as our sole authority and Christ as the sole head of the Church. Huss was excommunicated from the Church in 1410, and was later burned at the stake in 1415. Luther, however, took the Reformation to another level. He was joined by scholars and pastors such as John Calvin, John Knox, and Huldreich Zwingli.
While not an official motto of the Reformation at the time of Luther, the Five Solas came to summarize the teachings and beliefs of the Reformation. Sola is Latin for "alone". One word, "alone" was so significant. In contrast to the Roman Catholic Church who added the word, "et", Latin for "and". For example, the RCC believed in the authority of Scripture, but not Scripture alone. They believed in the authority of Scripture AND the church. Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, and Soli Deo Gloria defined the Reformation, and are still battle cries today for the Reformed.
Sola Scriptura (Scripture Alone)
We believe that Scripture is divinely inspired and without error and our sole authority. While church councils or creeds are important, they are not our authority, as that is found in Scripture alone. We deny any revelation outside of Scripture. Human traditions and the Pope is not, and can not be authority. Scripture alone is our authority.
Sola Gratia (Grace Alone)
We believe that we are saved by the grace of God alone. Only God can breath life into a dead person, and the dead person can add nothing. The RCC taught that in addition to the grace of God, we must also add our merits that we accumulate during our lives, as well as the merits of the Saints before us. However, grace can not be demanded or earned, and salvation comes from the grace of God alone.
Sola Fide (Faith Alone)
We believe in justification by faith in Christ alone. Justification means that we are declared righteous based on the righteousness of Christ, or as Luther put it, "an alien righteousness." A huge breakthrough for Luther in his studies came from reading Romans 1:17, "For therein is the righteousness of God is revealed from faith, to faith: as it is written: 'The just shall live by faith.'" Luther found that God does not demand the sinner keep His law perfectly in order to be saved, rather, God gives righteousness to a sinner based on faith in Christ. We are justified by faith in Christ alone.
Solus Christus (Christ Alone)
We believe that salvation is found in Christ alone. Christ died for all the sins of His people, and that alone was sufficient for the salvation of His people. In addition to Christ, the RCC taught that we are saved by the merits of the Saints, and that Mary and the Saints intercede for us. There is no other mediator between God and man beside Jesus Christ, and there is no other name in which salvation is found, outside of Jesus Christ. Our salvation is in Christ alone.
Soli Deo Gloria (Glory to God Alone)
We believe that our salvation is because of the work of God alone, and that it is for the glory of God, and we therefore give glory to God alone. The RCC taught that the glory for our salvation can be given to Christ, to Mary, to the Saints, and to ourselves. The glory, however, goes to God alone, as He alone, is responsible for our salvation. We should live our lives in all we do giving glory to God, as the chief purpose of man is to glorify God. God alone is worthy of the glory.
The Reformation changed Christianity forever, and brought Christianity back to the original Christian teachings. These five Latin phrases were a rally cry then, and still are today. The Reformation is not over, and we can use the Five Solas today as we fight perversions of Christianity, such as the "Prosperity Gospel". They are a good measuring stick against today's false teachers, like Joel Osteen, Joyce Meyer, and Creflo Dollar.
Post Tenebras Lux... After Darkness, Light
While not an official motto of the Reformation at the time of Luther, the Five Solas came to summarize the teachings and beliefs of the Reformation. Sola is Latin for "alone". One word, "alone" was so significant. In contrast to the Roman Catholic Church who added the word, "et", Latin for "and". For example, the RCC believed in the authority of Scripture, but not Scripture alone. They believed in the authority of Scripture AND the church. Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, and Soli Deo Gloria defined the Reformation, and are still battle cries today for the Reformed.
Sola Scriptura (Scripture Alone)
We believe that Scripture is divinely inspired and without error and our sole authority. While church councils or creeds are important, they are not our authority, as that is found in Scripture alone. We deny any revelation outside of Scripture. Human traditions and the Pope is not, and can not be authority. Scripture alone is our authority.
Sola Gratia (Grace Alone)
We believe that we are saved by the grace of God alone. Only God can breath life into a dead person, and the dead person can add nothing. The RCC taught that in addition to the grace of God, we must also add our merits that we accumulate during our lives, as well as the merits of the Saints before us. However, grace can not be demanded or earned, and salvation comes from the grace of God alone.
Sola Fide (Faith Alone)
We believe in justification by faith in Christ alone. Justification means that we are declared righteous based on the righteousness of Christ, or as Luther put it, "an alien righteousness." A huge breakthrough for Luther in his studies came from reading Romans 1:17, "For therein is the righteousness of God is revealed from faith, to faith: as it is written: 'The just shall live by faith.'" Luther found that God does not demand the sinner keep His law perfectly in order to be saved, rather, God gives righteousness to a sinner based on faith in Christ. We are justified by faith in Christ alone.
Solus Christus (Christ Alone)
We believe that salvation is found in Christ alone. Christ died for all the sins of His people, and that alone was sufficient for the salvation of His people. In addition to Christ, the RCC taught that we are saved by the merits of the Saints, and that Mary and the Saints intercede for us. There is no other mediator between God and man beside Jesus Christ, and there is no other name in which salvation is found, outside of Jesus Christ. Our salvation is in Christ alone.
Soli Deo Gloria (Glory to God Alone)
We believe that our salvation is because of the work of God alone, and that it is for the glory of God, and we therefore give glory to God alone. The RCC taught that the glory for our salvation can be given to Christ, to Mary, to the Saints, and to ourselves. The glory, however, goes to God alone, as He alone, is responsible for our salvation. We should live our lives in all we do giving glory to God, as the chief purpose of man is to glorify God. God alone is worthy of the glory.
The Reformation changed Christianity forever, and brought Christianity back to the original Christian teachings. These five Latin phrases were a rally cry then, and still are today. The Reformation is not over, and we can use the Five Solas today as we fight perversions of Christianity, such as the "Prosperity Gospel". They are a good measuring stick against today's false teachers, like Joel Osteen, Joyce Meyer, and Creflo Dollar.
Post Tenebras Lux... After Darkness, Light
Tuesday, September 19, 2017
Defending Calvinism (P= Perseverance of the Saints)
The last of the five point of Calvinism is probably the least controversial of them all, and most Protestant sects would affirm, Perseverance of the Saints. Perseverance of the Saints, or as I would prefer to call it Preservation of the Saints, states that those who are truly saved will persevere to the end and will not lose their salvation. While all Christians will backslide from time to time, those who are truly in Christ will never fully fall away.
All the five points of Calvinism work together in harmony. Because man is dead in sin (Total Depravity), he can not come to God on his own and must depend on God to draw him near (Irresistible Grace). Those that God draws near are those he chose to save (Unconditional Election) and he sent his Son to die for all the sins of those people (Limited Atonement). Because God begins the process of sanctification and it is the work of God in salvation, God will not lose those that are in him (Perseverance of the Saints).
"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, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” (John 6:37-40) Jesus explains that it is the Father's will that he will never lose any of those given to him, so that they will not perish. Those that come to Jesus will never be cast out. Never is a very definitive to word and does not leave any room to negotiate at a later date.
"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. I and the Father are one.” (John 10:28-30) Here, Christ is speaking specifically of his sheep, the believers. A few verses prior, Christ identifies the sheep by those who hear his voice, and he knows them. The sheep are given an eternal promise and a guarantee that there is no one or nothing that can snatch them from God's (Father and Son) hand.
"I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours." (John 17:9) In the High Priestly Prayer, Jesus prays specifically for those that have been given to him from the Father. By declaring those that were given to the Son, are also property of the Father is very comforting. The Creator of the world will surely never lose anything that belongs to him. "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) Later, Jesus also asks the Father to let those given to him be with him in the glory of the Father. The idea that Christ's prayers would go unanswered seems ludicrous.
"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6) Our persevering to the end depends upon the grace of God. When Christ returns, 'the day of Jesus Christ', he will raise his people from the dead, and they will reign with him.
"What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written,
All the five points of Calvinism work together in harmony. Because man is dead in sin (Total Depravity), he can not come to God on his own and must depend on God to draw him near (Irresistible Grace). Those that God draws near are those he chose to save (Unconditional Election) and he sent his Son to die for all the sins of those people (Limited Atonement). Because God begins the process of sanctification and it is the work of God in salvation, God will not lose those that are in him (Perseverance of the Saints).
"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, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” (John 6:37-40) Jesus explains that it is the Father's will that he will never lose any of those given to him, so that they will not perish. Those that come to Jesus will never be cast out. Never is a very definitive to word and does not leave any room to negotiate at a later date.
"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. I and the Father are one.” (John 10:28-30) Here, Christ is speaking specifically of his sheep, the believers. A few verses prior, Christ identifies the sheep by those who hear his voice, and he knows them. The sheep are given an eternal promise and a guarantee that there is no one or nothing that can snatch them from God's (Father and Son) hand.
"I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours." (John 17:9) In the High Priestly Prayer, Jesus prays specifically for those that have been given to him from the Father. By declaring those that were given to the Son, are also property of the Father is very comforting. The Creator of the world will surely never lose anything that belongs to him. "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) Later, Jesus also asks the Father to let those given to him be with him in the glory of the Father. The idea that Christ's prayers would go unanswered seems ludicrous.
"And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ." (Philippians 1:6) Our persevering to the end depends upon the grace of God. When Christ returns, 'the day of Jesus Christ', he will raise his people from the dead, and they will reign with him.
"What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written,
“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”
we are regarded as sheep to be slaughtered.”
No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor
height nor depth, nor anything else in all creation, will be able to
separate us from the love of God in Christ Jesus our Lord." (Romans 8:31-39) The Apostle Paul makes a very strong claim and assurance for the believer that nothing can separate them from God. While there may be people who are against us on Earth, those that attack us do not have the ability to attack our faith and salvation, as that is protected by God.
"...So that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord." (1 Corinthians 1:7-9) Paul gives believers assurance that God, who began the work of sanctification in them, will complete it. He uses another definitive word by saying "...Christ, who will sustain you to the end..."
It should be noted that just because someone professes to be a Christian, does not mean that they are really a Christian. You will know them by their fruits (Matthew 7:16-20). A true Christian does not produce bad fruit. So does this mean that someone who once professed faith, but is now out of the faith, lost their salvation? Absolutely not. "They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us." (1 John 2:19) "Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (Matthew 7:21-23)
The teaching of "once saved, always saved" is not the same as Perseverance of the Saints, and is not Biblical. "Once saved, always saved" is a product of "easy believism" and many modern evangelical churches teach this. This teaching is not saving anyone, but rather is leading many today who once walked the aisle at church, and said a prayer straight into Hell. If someone continues to live in sin, has not repented and turned to Christ, and isn't producing "good fruit", then they will be among those that Jesus will declare, "I never knew you; depart from me, you workers of lawlessness." A Christian can not continue in their sins. While the Christian will still sin and may occasionally fall into deep sin, the gift of repentance will be exercised. If they leave the Church, and don't return, they were never a part of the flock to begin with.
As with all of the Doctrines of Grace, the five points of Calvinism, the doctrine of Perseverance of the Saints is beautiful because it displays God's sovereignty, and with that sovereignty believers can rest assured that their salvation will be preserved. If left to man to work out his salvation by himself and to maintain his salvation, there can be no doubt that no one would be saved. Our entire being- our heart, mind soul, and body- is infected with sin. There is no way we could keep ourselves in right standing before God. Thankfully, we have an advocate who assures us that nothing can snatch us from his hands.
"Therefore, while we all labour naturally under the same disease, those
only recover health to whom the Lord is pleased to put forth his healing
hand. The others whom, in just judgement, he passes over, pine and rot
away till they are consumed. And this is the only reason why some
persevere to the end, and others, after beginning their course, fall
away. Perseverance is the gift of God, which he does not lavish
promiscuously on all, but imparts to whom he pleases. If it is asked how
the difference arises – why some steadily persevere, and others prove
deficient in steadfastness, we can give no other reason than that the
Lord, by his mighty power, strengthens and sustains the former, so that
they perish not, while he does not furnish the same assistance to the
latter, but leaves them to be monuments of instability."- John Calvin, "Institutes of the Christian Religion"
Thursday, September 7, 2017
Defending Calvinism (I= Irresistible Grace)
If man is fallen, and every aspect of man is enslaved to sin, how can man freely choose to follow God? How can a dead man, make himself alive, and choose to follow Christ (Ephesians 2:1)? These questions are difficult to answer if we believe in the sovereignty of man in salvation and his ability to choose Christ on his own. The Doctrine of Irresistible Grace (of the five points of Calvinism) gives all glory to God in salvation. Irresistible Grace, or Efficacious Grace as it is also known, states that God's saving grace is given to the elect at the time of his choosing, and in doing so, God draws the elect to himself. Man's natural disposition is at war with God, so God overcomes the sinner's opposition to Him, and calls the sinner to repentance, thus saving the sinner. All of this is done by the work of God, and the sinner is simply the recipient of God's saving grace.
Much of modern American evangelism is more similar to Roman Catholicism than it probably realizes. Both would argue that the sinner has the ability to choose God or not. Both would say that salvation requires the cooperation of God and the sinner, (synergism). Ultimately, they would both say that God can be resisted. While it is true that God can be resisted, those that God calls will come to Christ.
Those who are saved in Christ, are not because they desired Christ, but because God saved them in spite of themselves. They are not saved because they were "smarter", or "better" than anyone else. They are saved because they were regenerated by the Holy Spirit, thus changing their disposition to one that does desire God and turns to God for salvation.
"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, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day." (John 6:37-39) These are the very words of Jesus and his statement was very definitive- "All that the Father gives me WILL come to me..." Jesus did not leave much room for a cooperative relationship required for salvation. Those that the Father gave the Son WILL come to him, and he will lose none of them.
Jesus goes on to say in a few verses later, "No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—" (John 6:44-45). Jesus makes it clear that no one can come to him unless God the Father draws him. He then gives us the guarantee that those who come to him (who can't come to him unless drawn by the Father), he WILL raise up on the last day. Again, very definitive statements by Jesus about who can come to him, and what Jesus will do for those who come to him.
"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." (Romans 8:29-30) In these two verses, the Apostle Paul writes about what is known today in theological circles as the Golden Chain of Redemption. Notice the actions God takes in the redeeming of his people- Foreknew->Predestined->Called->Justified->Glorified. It starts from before the creation of the world, God foreknew and predestined those the elect to salvation. In order to achieve this, God calls them, then justifies them, and they will be ultimately glorified. But look back at what Paul say about those God calls. He writes that they were predestined, and those called are also justified. No where can we find anything about someone who was called, but was not justified, etc.
Much of a person's view on Irresistible Grace will be based on if they believe salvation is by God alone, or does man's "free will" play a part? Can God's will be frustrated? Does God actually save sinners, or just attempt to save sinners? It is clear from Scripture that when God sets out to do something, it gets done.
Much of modern American evangelism is more similar to Roman Catholicism than it probably realizes. Both would argue that the sinner has the ability to choose God or not. Both would say that salvation requires the cooperation of God and the sinner, (synergism). Ultimately, they would both say that God can be resisted. While it is true that God can be resisted, those that God calls will come to Christ.
Those who are saved in Christ, are not because they desired Christ, but because God saved them in spite of themselves. They are not saved because they were "smarter", or "better" than anyone else. They are saved because they were regenerated by the Holy Spirit, thus changing their disposition to one that does desire God and turns to God for salvation.
"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, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day." (John 6:37-39) These are the very words of Jesus and his statement was very definitive- "All that the Father gives me WILL come to me..." Jesus did not leave much room for a cooperative relationship required for salvation. Those that the Father gave the Son WILL come to him, and he will lose none of them.
Jesus goes on to say in a few verses later, "No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—" (John 6:44-45). Jesus makes it clear that no one can come to him unless God the Father draws him. He then gives us the guarantee that those who come to him (who can't come to him unless drawn by the Father), he WILL raise up on the last day. Again, very definitive statements by Jesus about who can come to him, and what Jesus will do for those who come to him.
"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." (Romans 8:29-30) In these two verses, the Apostle Paul writes about what is known today in theological circles as the Golden Chain of Redemption. Notice the actions God takes in the redeeming of his people- Foreknew->Predestined->Called->Justified->Glorified. It starts from before the creation of the world, God foreknew and predestined those the elect to salvation. In order to achieve this, God calls them, then justifies them, and they will be ultimately glorified. But look back at what Paul say about those God calls. He writes that they were predestined, and those called are also justified. No where can we find anything about someone who was called, but was not justified, etc.
Much of a person's view on Irresistible Grace will be based on if they believe salvation is by God alone, or does man's "free will" play a part? Can God's will be frustrated? Does God actually save sinners, or just attempt to save sinners? It is clear from Scripture that when God sets out to do something, it gets done.
"And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live." (Deuteronomy 30:6)
"So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it." (Isaiah 55:11)
"And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules." (Ezekiel 36:26-27)
We do not argue that an external call from followers of Christ to the world can be resisted. Obviously, since man is naturally at odds with God, many will resist this call. We argue that once God draws a sinner to himself, man will come to God, not kicking and screaming and against his will, but his heart will have been changed and he will suddenly love and desire that which he used to hate. A conversion so drastic must be initiated and followed through by God alone. Only God could perform such a miracle in a wretched, fallen man.
Sola Gratia!
Sunday, August 20, 2017
The Christian Response to Racism
Last week in Charlottesville, Virginia, white supremacists and Antifa (far left radicals) clashed, and one person died in the carnage. While Antifa members are radical and violent, they generally do not pretend to be in Christ. However, some white supremacists would claim to be Christians. So how should Christians respond to white supremacists, and racism in general?
First, we must recognize that racism is a result of a fallen world. Racism is a sin, just as murder, lying, and cheating is a sin. The heart is not just touched by sin, it is completely infected with sin. Sin infects our mind, our thoughts, and our actions.
Racism is contrary to Christian teaching. From the very beginning, we are taught "God created man in his own image, in the image of God he created him; male and female he created them." (Genesis 1:27). All of mankind is created in the image of God, both Christian and non-Christian, black and white are made in the image of God. To think that because of the color of the skin you are born with, makes you more valuable than someone else because of their skin, is at odds with Scripture.
All believers are one in Christ. "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus." (Galatians 3:28). Christians find our identity in Christ, not in our race, nationality, or economics. All Christians are one in Christ.
Jesus made it clear that if you hate or anger towards another, you will be judged as those who have committed pre-meditated murder. "You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire." (Matthew 5:21-22) When you look at someone with hate, you have committed murder of the heart. "Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him." (1 John 3:15).
Scripture teaches us that there will be believers among every tongue, tribe, and nation. Jesus died for those who the Father gave him, and this would include people from all races. "And they sang a new song, saying, 'Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth." (Revelation 5:9-10). "After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands..." (Revelation 7:9)
Christians everywhere must condemn and reject racism in all instances. If you are truly in Christ, hatred for another based upon race can not be in our hearts. Jesus is the King of every tongue, tribe, and nation. All racists will face judgment unless they repent and turn to Christ. The only solution for racism, as with all sin, is found in Christ.
First, we must recognize that racism is a result of a fallen world. Racism is a sin, just as murder, lying, and cheating is a sin. The heart is not just touched by sin, it is completely infected with sin. Sin infects our mind, our thoughts, and our actions.
Racism is contrary to Christian teaching. From the very beginning, we are taught "God created man in his own image, in the image of God he created him; male and female he created them." (Genesis 1:27). All of mankind is created in the image of God, both Christian and non-Christian, black and white are made in the image of God. To think that because of the color of the skin you are born with, makes you more valuable than someone else because of their skin, is at odds with Scripture.
All believers are one in Christ. "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus." (Galatians 3:28). Christians find our identity in Christ, not in our race, nationality, or economics. All Christians are one in Christ.
Jesus made it clear that if you hate or anger towards another, you will be judged as those who have committed pre-meditated murder. "You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire." (Matthew 5:21-22) When you look at someone with hate, you have committed murder of the heart. "Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him." (1 John 3:15).
Scripture teaches us that there will be believers among every tongue, tribe, and nation. Jesus died for those who the Father gave him, and this would include people from all races. "And they sang a new song, saying, 'Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth." (Revelation 5:9-10). "After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands..." (Revelation 7:9)
Christians everywhere must condemn and reject racism in all instances. If you are truly in Christ, hatred for another based upon race can not be in our hearts. Jesus is the King of every tongue, tribe, and nation. All racists will face judgment unless they repent and turn to Christ. The only solution for racism, as with all sin, is found in Christ.
Friday, July 28, 2017
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!
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!
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