Comments on Two Cheers for the New Calvinism
Yesterday Justin Taylor posted an interesting guest spot on the “New Calvinism” by a Wesleyan-Arminian professor at Trinity Evangelical entitled "Two Cheers for the Resurgence of Calvinism in Evangelicalism: A Wesleyan-Arminian Perspective.” The first part was what the author saw as positive elements of the new Calvinism and the second part some criticisms of it. Both positive and negative are interesting and should be heeded but he makes one statement which is not entirely accurate that I felt worth mentioning. He said:
"But it seems quite obvious to me that there indeed is a central dogma to the New Calvinism: belief that God determines everything, and that he does so for his own glory, is taken to be necessary and sufficient."
While it is true that Calvinists affirm the meticulous sovereignty of God over all things and consider this to be of highly critical importance, yet if there is something else which is even more substantial and central than this to their dogma, it is that Christ is all in all. History and creation revolve around Him. Calvinists, in other words, have a Christocentric view of all things.
How is this a distinctive you ask?
The Father says, "This is my Son with whom I am well pleased. Listen to Him." The Spirit has come to remind us of all that Jesus has done, to take from Him and give to us and ultimately to bring Christ, not Himself, glory. All are to honor the Son as they honor the Father. We preach Christ and Him crucified because it is He and He alone who is our hope. All that we have is from His hands…all spiritual benefits find their source in Him. In fact, what good things do we have that we did not receive from Christ? As this distinctive regards salvation, consider, what makes someone differ from another? Does Christ ALONE make you to differ from your neighbor, or is it Christ plus something else, such as your "good will" that generates a right thought? Is God's requirement of us, including the command to believe the gospel, something we have the power to do, or is it grace itself in Christ that we even have the desire, understading and faith to believe? It is only the gift of grace we have in Christ itself that we are obedient and humble. Humility is not something that springs from our unregenerate human nature. Only Christ can change that. It is only by grace alone in Christ alone that we have life, this is THE central difference between biblical Calvinism and all other synergistic forms of Christianity.
We believe that all erroneous and inconsistent views of the Bible come from not seeing the truth of Christ as the center of Scripture. See this essay for examples of some of these errors. Hopefully this will clear up exactly what Mccall gets wrong and what turns a lot of people off, the idea that God is sovereign is not the center of calvinism ... it's central but not THE center.
John Hendryx
Where is Your Theology of the Resurrection?
Recently I have been pondering the question: why in traditional theological circles is there such a lack of emphasis on the theology of the resurrection yet so much stress on Christ's death? Not to de-emphasize his atoning death but this oversight is especialy curious in light of the fact that in the New Testament there appears to be a great importance placed on the resurrection, at least, it seems, equal in emphasis to Christ's death, but we don't talk about or theologize about it much ... why? I have to ask because the implications of Christ's resurrection is a critical part of Christ's redemptive work in and for us.
In light of the resurrection of Christ, 1 Corinthians 15 speaks of our present victory through our Lord Jesus Christ. Because of the work of Christ in his resurrection Paul is able to say in verse 58, "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord." As we participate in his resurrection now and are seated with him at God's right hand, where He reigns over all his enemies, including the world, the flesh, the devil and death, then, in light of this, this should somehow translate to our living in the world now.
Continue reading "Where is Your Theology of the Resurrection?" »
No Time for Seminary?
Beginning Theology Curriculum for laypersons wanting to learn theology but don't have time for Seminary. This Theology at home bundle is a great place to start
1) Westminster Confession of Faith
2) A Body of Divinity by Thomas Watson
3) The Ten Commandments by Thomas Watson
4) The Lord's Prayer (paperback) by Thomas Watson
5) Outlines of Theology by A. A. Hodge
6) An Old Testament Theology by Bruce K. Waltke
Read the books listed above in the following order: 1) Westminster Confession of Faith: a) the Shorter Catechism; b) the Larger Catechism; c) the Confession; 2) A Body of Divinity by Thomas Watson; 3) The Ten Commandments by Thomas Watson; 4) The Lord's Prayer by Thomas Watson; 5) Outlines of Theology by A. A. Hodge; & 6) An Old Testament Theology by Bruce K. Waltke.
For supplemental historical studies we also recommend 2000 YEARS OF CHRIST'S POWER 3 Volume set by N.R. Needham
The Christ-Centered Nature of the Doctrines of Grace
The TULIP can only be made sense of when we consider Christ and His work at its core ... the core from which all redemptive benefits spring. Four-point Calvinism (which rejects the "L") falls short since it inconsistently views whether or not Christ is the center and cause of all grace or redemptive blessings. It tends, rather, to see the TULIP as an abstraction. Here's why: Consider the TULIP as a chiasm with the "L" at the top of the pyramid. It is Jesus Christ which makes sense of all the doctrines of grace. Four-point Calvinists who reject Limited Atonement but embrace irresistible grace must consider this: Irresistible grace is not some abstract doctrine but must be seen in relation to Jesus Christ, specially in relation to the grace purchased by Christ upon the cross. The Spirit of Christ illuminates, regenerates and effectually brings to faith his elect. And this enabling, effectual grace is, from first to last, Christ-wrought. It does not come out of a void, nor from some hidden source of grace in God the Father. Therefore Christ must have died for the elect so as to purchase that grace in a way – a redemptive way – that he did not die for the non-elect. That is why we often call it particular redemption. Irresistible grace is one of the redemptive benefits purchased by Jesus Christ ... and it was never granted to the non-elect nor intended for them. I believe that until Jesus Christ is seen as central to the TULIP then four-pointers will continue to reject what is plain.
Obedience (7)
Obedience Is Beautiful
True Christian obedience is haunting, jolting the minds of our opponents. It is compelling, winning worshipers to our God. We convey godliness through our good works, pleasing the One who calls us to holiness. The Word of God is more desirable than gold, and sweeter than honey. This Word produces obedience in the lives of God's people by their faith. Surely that fruit is beautiful.
Obedience (6)
Obedience Is Necessary
For the Christian to obey God is normal. It is no extraordinary thing to do what your Lord commands—even to deny yourself, take up your cross, and follow Jesus… daily. But obedience is more than to-be-expected: it is inevitable. Someone who is saved by grace through living faith in Jesus Christ will certainly obey God. In fact, disobedience points to the absence of true and saving faith. So, although obedience is not a prerequisite for salvation, it is a necessary fruit of salvation.
Obedience (5)
Obedience Is Supernatural
Only Christians can obey God rightly. Therefore, the merest potential for obedience comes from outside nature, since just being a Christian is supernatural. Not only that, but we obey the will of God by being filled with the Spirit, by walking in the Spirit. How, then, could the origin or empowerment of our obedience be anything but supernatural—unless you would reduce the Holy Spirit of God to the level of nature?
Obedience (4)
Obedience Is Legal
le•gal: adj. of, based on, or concerned with the law. Christian obedience takes the form of law-keeping. What's that you say? Obedience has more to do with love than with law? What are the greatest precepts of the Law of God? "You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength… [and] you shall love your neighbor as yourself." That's right, love is a commandment, the fulfillment of the Law. If you're a Christian, you do what God tells you to do, which he has told you by way of the moral Law.
Obedience (3)
Obedience Is Glad-Hearted
Good works drawn from a reluctant heart do not constitute God-honoring obedience. In fact, this is lip-service, performed for some reason other than a joyful response to grace—which is the same as disobedience in God's eyes. Only the heart made healthy and glad with salvation can be truly obedient. "The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks." If you truly love your Savior God, then he cannot ask too much of your allegiance.
Obedience (2)
Obedience Is Covenantal
The Christian obeys God for reasons stipulated by God. The Ten Commandments are prefaced with these words: "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery." This creates the atmosphere in which obedience takes place. The Christian obeys God because God has shown favor to him—not so that God will show favor to him. In Jesus Christ, the Lord of the Covenant sacrificed himself to save his people from their sin and to redeem them for righteousness. This is the ultimate motivator to Christian obedience.
Obedience (1)
Obedience Is Relational
This may seem obvious, but obedience requires two parties: the one obeying, and the one obeyed. The Christian obeys God. Christian obedience is not some sort of purity detached from relationship to God. We do not pursue a self-contained morality, as if virtue in itself meant something. "Getting better" at obedience (a.k.a. sanctification) is becoming submissive to God. Either we are righteous for God's sake, or righteous for the sake of self (self-righteous, which is to say unrighteous).
Death and the Afterlife
If you're in the Portland area this Friday night, feel free to join me at the Lucky Lab Beer Hall (1945 NW Quimby) for a Table Talk (after the fashion of Martin Luther's olden days discussions). We'll talk about Death and the Afterlife. Here is a PDF of the handout.
How theology affects our view of "revival"
An excellent article by Iain H. Murray found here. It discusses the consequences of bad theology on the modern day church and the massive infuence of Charles G. Finney and his view of revival.
Question Regarding the Ordo Salutis (the order of salvation)
Visitor: I have a question regarding the order of salvation. I realize that you have to be regenerated before you can believe, so the question I am asking is regeration the same as being born again? If so were does repentance fall into place? Before or after justification, then what about sanctification and so on? I have read some articals on the site and have probably missed it, so I will apreciate you taking the time to write me back.
Response: Thanks for your great question. Jesus Christ is the source of all redemptive blessings, including regeneration, justification, sanctification (1 Cor 1:30). Regeneration is the fountain, and sanctification the river. In other words, when one is united to Jesus Christ by the Holy Spirit, our hearts of stone are made flesh, our blind eyes now see and our deaf ears now hear. All things, obedience, repentance, faith spring forth from the regenerating work of the Spirit within us. They all happen simultaneously once God breathes new life into us.
I would suspect, however, that if we are to use logic, faith must come before repentance, for how can you repent if you don't know what you are repenting of. Yet these are all so close that it would be difficult to say. The Spirit, in working faith in us also reveals our spiritual bankruptcy and a repentance of all trust in our own self-sufficiency. In order to have genuine faith anyone who believe must recognize that we justly deserve the wrath of God save for Christ's mercy alone. We abandon all confidence in self and repent of all trust in our own works, good and bad. Neither are our savior. Christ alone is suffiicient to save. So ultimately you could say that genuine faith is a repentant faith. Hope this helps
Visitor: I just want to thank you for taking the time to wright to me and explaining the issue it has been very helpful to me.
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"We are initially united with Christ in regeneration." [next] "We appropriate and continue to live out of this union through faith."Third, "We are justified in union with Christ."Fourth, "We are sanctified through union with Christ."Fifth, "We persevere in the life of faith in union with Christ."Finally, "We shall be eternally glorified with Christ." - by Anthony Hoekema
Two Lectures on Monergistic Regeneration (MP3s)
Last week we held our Reformation Society of Oregon meeting and Dr. Art Azurdia III gave two expositions/lectures on the subject monergistic regeneration. We have posted the MP3s for free download. IMHO, they are superb biblical exegesis and I highly recommend them for your personal edification.
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Monergistic Regeneration - Part I by Dr. Art Azurdia III
Monergistic Regeneration - Part II by Dr. Art Azurdia III
Repentance is necessary for MORAL people
Exerpt from Thomas Watson's, The Doctrine of Repentance
These [moral people] have no visible spots on them. They are free from gross sin, and one would think they had nothing to do with the business of repentance. They are so good, that they scorn God's offer of mercy. Indeed these are often in the worst condition: these are they who think they need no repentance (Luke 15:7). Their morality undoes them. They make a "savior" of it, and so on this rock they suffer shipwreck. Morality shoots short of heaven. It is only nature refined. A moral man is but old Adam dressed in fine clothes. The king's image counterfeited and stamped upon brass will not go current. The moral person seems to have the image of God—but he is only brass metal, which will never pass for current. Morality is insufficient for salvation. Though the life is moralized, the lust may be unmortified. The heart may be full of pride and atheism. Under the fair leaves of a tree, there may be a worm.
I am not saying, repent that you are moral—but that you are no more than moral. Satan entered into the house that had just been swept and garnished (Luke 11:26). This is the emblem of a moral man, who is swept by civility and garnished with common gifts—but is not washed by true repentance. The unclean spirit enters into such a one. If morality were sufficient to salvation, Christ need not have died. The moral man has a fair lamp—but it lacks the oil of grace.
Knowing Ourselves
Introduction
When Plato expressed the ultimate purpose and great imperative of philosophy with this command, “know yourself,” he had struck upon a valuable insight. If we would know our purpose in life, how we should relate to the world and to others around us, what our goals and dreams and desires should consist of, how we should spend our time, then we must know who we are. We must know how we were made and for what purpose, and we must know whether or not we are fulfilling that purpose, and if not, how we might do so. If we desire to order our lives according to wise and reasonable principles, then first a thoroughgoing self-knowledge is indispensable.
However, this command is not so easy to put into practice. Who really knows what he is like, deep down inside? Who can say from what mysterious inner workings of our minds come bizarre dreams, unexpected, random thoughts that defy all reason, moments of insight and creativity, moments of foolishness and lapses of judgment? Do we really know how our minds function? Do we really know what we actually want or need? If so, then why is it that, when we have finally accomplished or acquired something that we thought we wanted, we suddenly feel so empty and let down? Who has not felt the deep and inexplicable yearning for something more, and not knowing quite what it was or how to pursue it, tried to bury the yearning in a busy pursuit of professional advancement or entertainment or any of those other things that have always let us down before? If we are ever to rise above this condition, we must know who we are, what we were made to do and enjoy, why we are not doing and enjoying what we were made for, and how to pursue a soul-deep change.
This is not your father's Mormonism (part 2)
What does the Church of Jesus Christ of Latter Day Saints mean when it states that Jesus is "the Son of God"? Is Jesus divine? Does the Mormon Church believe that God and Mary had physical sex to conceive Jesus? Are Jesus and Lucifer brothers? Does God the Father live on a planet circling a star named Kolob?
From Dr. James White's blog at aomin.org there are two articles showing how the Mormonism of a previous era is being gradually replaced by a much more nebulous, fuzzier version, seen here. Part two here.
This is not your father's Mormonism
Old and New Mormonism contrasted in an article by Dr. James White here.
Essays on the New Birth
The New Birth (.pdf) Essays by William Plumer, Octavius Winslow, Arthur W. Pink, John Gill, James Buchanan, J. C. Ryle, John Owen, Charles H. Spurgeon -- These are very helpful essays from the Free Grace Broadcaster's Winter 2007 edition. Very edifying and crucial to understand if one is to have a well-rounded ministry. John Owen said, "THE work of the Spirit of God in regenerating the souls of men is diligently to be inquired into by the preachers of the Gospel and all to whom the Word is dispensed. For the former sort, there is a peculiar reason for their attendance unto this duty, for they are used and employed in the work itself by the Spirit of God and are by Him made instrumental for the effecting of this new birth and life...Now, certainly it is the duty of ministers to understand the work about which they are employed, as far as they are able, that they may not work in the dark and fight uncertainly, as men beating the air. What the Scripture hath revealed concerning it, as to its nature and the manner of its operation, as to its causes, effects, fruits, evidences, they ought diligently to inquire into. To be spiritually skilled therein is one of the principal furnishments of any for the work of the ministry, without which they will never be able to divide the Word aright, nor show themselves workmen that need not be ashamed." We agree with Owen and believe that if you are not going to a church that preaches the kind of Christ-honoring principles in the following essays, then we are only getting a partial gospel at best. Set aside some time to read and linger over these Bible-saturated essays.
Knowing Our God
Introduction
Of all the possible pursuits, activities, or studies that are practically relevant and positively beneficial which we might spend our time pursuing, there is none, however profitable or necessary, that is as needful and uplifting and valuable as the subject matter of this study. As Christians, there is nothing more practical for us than to know our God. As created beings, there is nothing we need more than to understand our Creator. As desperate and wandering souls searching for significance, longing for something that is infinitely satisfying, seeking pleasure from finite things when God “has set eternity in [our] heart” (Ecclesiastes 3:11), there is nothing that can even begin to answer to the depths of our vast needs, desires, and longings, except for one thing. That one thing is knowing our God. And that one thing is what we are hoping by his grace to pursue in this study. I hope that all of us can resonate with the truth A. W. Pink once observed, that “a spiritual and saving knowledge of God is the greatest need of every human creature,” and furthermore, that “the foundation of all true knowledge of God must be a clear mental apprehension of His perfections as revealed in Holy Scripture.” As we turn to the scriptures, it is with the hope and prayer that God will ” shine in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (II Corinthians 4:6).
Is God Angry at Sin?
"So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia." Revelation 14:19-20"He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords." Revelation 19:15-16
For those few of you not familiar with him, Rob Bell is one of the leading spokesmen of the emerging (t) church and was featured in a recent Time magazine article. He prides himself on teaching a God of love and not one of condemnation. But his recent “The Gods Are Not Angry” tour, as one blogger pointed out, sounded more like Oprah's god than any semblance of one which represented Christ. Unlike Oprah, whose followers are mostly women over 50, Bells' disciples are predominately young 20-something males.
One of the main messages that Bell is communicating to his audience, for which he gets standing ovations, is that 'God is not angry because God is love'. Does this sound familiar to anyone? It should because it is the vision of god which we hear from pop-culture every day. So from all appearances, Bell is essentially saying is that we should abandon the God of the Bible for a more user-friendly version. How is this different than the anti-doctrinal tactic already used by today's mega-churches? Well, not much except that it is dressed in postmodern garb. It avoids doctrine and goes straight for practice (not orthodoxy but orthopraxy). In other words, it is just 19th & 20th century liberalism refashioned for the current age. Jesus without content and thus Jesus without grace.
It is not Christianity. How do I know? Consider the following question:
Do you believe you justly deserve the wrath of God save for Christ's mercy alone?
Can someone even be a Christian if they cannot unhesitatingly affirm this?
What's my theology?
"No Christian can avoid theology. Every Christian has a theology. The issue, then, is not, do we want to have a theology? That's a given. The real issue is, do we have a sound theology? Do we embrace true or false doctrine?" R. C. Sproul
I have a confession to make: I am a Calvinistic, charismatic, complementarian, Christian hedonist. Confused? Read more here. Having written this article (well I can't even say I wrote much of the article myself), I am now running for cover in the trenches while the bullets fly at me from all directions.. Merry Christmas everyone!!! :-)
- Rev. John Samson
Is Justification is the CAUSE of regeneration?
These are some excerpts from a recent conversation with a visitor.
Visitor: Justification is the CAUSE of regeneration, just as sin is the cause of death. Sproul and others are teaching that justification comes two steps AFTER regeneration in a literal temporal order. They teach that faith comes, not IN, but AFTER regeneration, and that only THEN are we justified. That means that we are united to Christ and filled with the Holy Spirit, but not YET justified. Our union with Christ doesn't justify us, it only "enables" us to do the work necessary to get ourselves justified. I hold that justification can't FOLLOW regeneration, because it is the CAUSE of regeneration. I also hold that we can't be united to Christ (by regeneration) if justification has not occurred and we are still in our sins. Even if you say that these events are "nearly" simultaneous, it would still mean that the body of Christ has sin that has not been dealt with, if only for the briefest time.
Response; I may have misunderstood, but from all appearances you are denying that the Spirit can work in any way on an unregenerate person to change their heart prior to belief (since regeneration cannot, by definition, precede faith in your book). But this is obviously not the case. Can you repent and believe in Christ by your own power? No, the Spirit works before, during and after salvation. Even though you [elsewhere] claim to be monergistic, if you deny that the Spirit acts in some way to bring forth belief, your challenge is essentially a denial of this aspect of the Spirit's work. Sproul is not and has never, taught a temporal order in the way you describe. You may have misunderstood him and others who use temporal language (in order to distinguish the benefits of salvation) to describe a non-temporal event. The purpose of this is to demonstrate the Spirit's monergistic working in the soul that is causally "prior" to any human response. To clarify perhaps we can consider the following text of Scripture and an example from the physical world:
In Acts it reads that when Paul was preaching "...the Lord opened her [Lydia's] heart to respond to the things spoken by Paul." Plainly, here the Spirit works a change in the heart of the person prior to their faith. Regeneration is a change of our heart of stone to a heart of flesh - the Spirit working grace and faith in their heart of the unregenerate prior to anything else. In other words, no one believes while their heart is still stone and something (regenerative grace) must occur before a change happens. The heart must first be made flesh. God does something to change the heart of people prior to ANY faith, though one is connected to, and springs from, the other. The Bible calls this work regeneration.
Continue reading "Is Justification is the CAUSE of regeneration?" »
From Packer's Intro to Luther's Bondage of the Will
J. I. Packer and O. R. Johnston, translators of Luther’s masterpiece Bondage of the Will from German and Latin to English, say in the Introduction:
Free will was no academic question to Luther; the whole Gospel of the grace of God, he held, was bound up with it, and stood or fell according to the way one decided it. . . . It is not the part of a true theologian, Luther holds, to be unconcerned, or to pretend to be unconcerned, when the Gospel is in danger. . . . [T]he doctrine of The Bondage of the Will in particular was the cornerstone of the Gospel and the foundation of faith (40-41, emphasis added).
In particular, the denial of free will was to Luther the foundation of the Biblical doctrine of grace, and a hearty endorsement of that denial was the first step for anyone who would understand the Gospel and come to faith in God. The man who has not yet practically and experimentally learned the bondage of his will in sin has not yet comprehended any part of the Gospel (44-45). Justification by faith alone is a truth that needs interpretation. The principle of sola fide [by faith alone] is not rightly understood till it is seen as anchored in the broader principle of sola gratia [by grace alone] . . . for to rely on oneself for faith is not different in principle from relying on oneself for works (59). The Bible teaches that faith itself is and has to be a gift of God, by grace, and not of self (Ephesians 2:8). It is safe to deduce that for Luther, any evangelist who advocates free will has not only "not yet comprehended any part of the Gospel," but also that he has not yet preached the Gospel at all; his is a counterfeit gospel.
Continue reading "From Packer's Intro to Luther's Bondage of the Will" »
Clarifying the Love of God for His People in Christ
Although some may not think so, we really do work hard to accurately represent those whose positions differ from us in regards to the work of Christ in our salvation. Recently I gave an illustration which highlighted the differences between the Arminian traditions' view of God's love and the traditional Augustinian view, which at least one visitor said misrepresented both sides ...
The illustration has two parents whose children run out into the street when a car is coming. The first parent calls to his child to get out of the way but stays on the curb hoping he will obey, while the other parent sees the danger and runs out to scoop up the child to make certain he/she is safe. We believe this demonstrates two radically different conceptions of love. Synergists often challenge us that we put God's holiness over His love, but this illustration attempts to highlight that this is not the case, but rather, reveals a vastly different view of God's love and the message of salvation: one type of love is intensive and the other extensive. One loves makes certain that the job is done - that the child is safe, while the other love does not make this a certainly but sees love in the giving of a choice itself ... and consequently values more highly the will of the child as the final determiner of salvation.
To clarify this illustration so you can see how it explicitly explains the two positions:
First of all, both positions believe that Christ died for sinners .... but there are clear differences in what Christ's death actually accomplishes for His children:
1) The Arminian position believes that Christ does a great deal to bring salvation to His people, but His death does not actually secure that salvation. It is not sufficient of itself to save lost people. There is still a requirement that sinners themselves must meet if Christ's death is to be effectual ... in other words, what Christ does for sinners in the Arminian scheme is really conditioned upon man fulfilling another requirement that is in addition to Christ's death ... in this case, faith.
2) The Augustinian position, in contrast, believes that Christ's death and resurrection actually secures the salvation of His people. It is completely sufficient in itself to save sinners. God does require faith of His people but Christ's death even pays for the sin of our unbelief and thus He meets all the requirements necessary for our salvation ... requirements that we were morally impotent to meet ourselves. Thus, Jesus Christ gives His children everything necessary to secure salvation. This is an unconditional love ... salvation by grace alone in Christ alone. Christ plus nothing. Salvation is, therefore, not conditioned upon our prior faith but Christ actually even secures our faith. The finished work of Christ guarantees that none of his children will be lost and will all be raised up at the last day (John 6:37-39, 44)
Understanding Free Will
from the archives - by John Samson...
Why are you reading this? Yes, this particular sentence? There are billions of sentences out there just waiting to be read, in many different languages, but right now, you are reading this one. Why?
Well, it could be that some reformed and crazed individual has put a gun to your head and told you that if you did not read this article he would shoot you. He would definitely be what I refer to as a "caged stage Calvinist," when after coming to understand the doctrines of grace, for a period of a couple of years or so, he needs to be locked up in a cage. That's the best thing for everybody concerned!! His zeal for reformational truth needs to be augmented with sanity in human relations! He sends books, tapes, CD's, DVD's, and e-mails to all unsuspecting victims, regardless of whether or not they have ever shown an interest in these things. Christmas is his favorite time of the year, for he's been eagerly waiting for this opportunity to send R. C. Sproul's book "Chosen by God" to everyone he knows. He's on a mission alright, but the best thing would be for him to cool down for a couple of years in a cage!
However, even with the crazed reformed nut with a gun scenario, you are still making the choice to read this blog article rather than face the contents of the gun. You prefer to read this rather than to feel the impact of the bullet. Even now, you are reading this because you want to - right now you do, anyway. In fact, because this is your strongest inclination, there is no possible way for you to be reading anything else at this moment.
Buliding Bridges Conference: Southern Baptists and Calvinism
Streaming audio and/or MP3 podcasts of sessions from the Building Bridges: Southern Baptists and Calvinism conference, sponsored by Southeastern Baptist Theological Seminary and Founders Ministries. The conference, which takes place Nov. 26-28 at LifeWay Ridgecrest Conference Center, consists of sessions featuring speakers who address different perspectives of each of the topics listed below.
Buliding Bridges Conference: Southern Baptists and Calvinism <
What Love is This?
"[Arminians] ... say that the Augustinian tradition subordinates the love of God to the will of God ... But this is not what distinguishes the Augustinian tradition from the Arminian tradition. The distinction is between intensive and extensive love, between an intensive love that saves its loved ones, and an extensive love that loves everyone in general and saves no one in particular. Or if you really wish to cast this in terms of willpower, it's the distinction between divine willpower and human willpower. Or, to put the two together, does God will the salvation of everyone with a weak-willed, ineffectual love, or does God love his loved ones with a resolute will that gets the job done? The God of Calvin is the good shepherd, who names and numbers his sheep, who saves the lost sheep and fends off the wolf. The God of Wesley is the hireling, who knows not the flock by name and number, who lets the sheep go astray and be eaten by the wolf. Which is more loving, I ask? - Steve Hays
An illustration that may further shed light on this is as follows:
Two parents see their child run out in the street. A car is coming. The first parent calls out to the child hoping he will get out of the way in time. In other words, he gives him a choice. The second parent on the other hand, due to his love for the child runs out at the risk of His own life, scoops up the child and MAKES CERTAIN his child is not run over.
Even on an earthly level we see that true parental love acts and gets the job done. This kind of intensive love does not stand on the sidelines worried about whether their child's will was violated or not. He cares too much for the child to make his will the deciding factor. Yes the child will believe and trust in his parent, but the parent loves the child first, not because of what he does (conditional acceptance) but because the parent loves the child. Therefore the Arminian tradition has a view of God whose love is conditional while those in the Augustinian tradition see HIs love for His people as unconditional.
To clarify the illustration so you can see how it explicitly explains the two positions:
First of all, both positions believe that Christ died for sinners .... but there are clear differences in what Christ's death actually accomplishes for His children:
1) The Arminian position believes that Christ does a great deal to bring salvation to His people, but His death does not actually secure that salvation. It is not sufficient of itself to save lost people. There is still a requirement that sinners themselves must meet if Christ's death is to be effectual ... in other words, what Christ does for sinners in the Arminian scheme is really conditioned upon man fulfilling another requirement that is in addition to Christ's death ... in this case, faith.
2) The Augustinian position, in contrast, believes that Christ's death and resurrection actually secures the salvation of His people. It is completely sufficient in itself to save sinners. God does require faith of His people but Christ's death even pays for the sin of our unbelief and thus He meets all the requirements necessary for our salvation ... requirements that we were morally impotent to meet ourselves. Thus, Jesus Christ gives His children everything necessary to secure salvation. This is an unconditional love ... salvation by grace alone in Christ alone. Christ pluys nothing. Salvation is not conditioned upon our prior faith but Christ actually secures our faith. The finished work of Christ guarantees that none of his children will be lost.
E-Sword Files
The .top files of my scripture lists on the Doctrines of Grace and the People of God (for use on e-Sword) are now available here. There are also files for similar lists on the Trinity, Knowing Our God, and Knowing Ourselves. If anyone would benefit from them, please feel free to download and use them!
Choosing to Believe and Luther's Bondage of the Will
Visitor:
Hi, I just came across your site, after trying to understand Luther and his ideologies, and something about these quotes confuses me: [after reading this article] If he is saying that accepting Christ as your savior is sufficient to receive God's grace, does he not discount the fact that CHOOSING to accept the sacrifice of Jesus is in and of itself, an action?
Response:
Hi Mike ... Yes, choosing Christ is an action but faith and choice do not spring from an unrenewed heart. God must renew the heart if we are to believe and obey the gospel. Apart from the Holy Spirit no one natually comes to faith in Christ.
The new birth is not a decision you make. Whoever you are, however you came to Jesus Christ, is because God has done a supernatural work of grace in your heart. That is why we pray for unbelievers because they would never come on their own.
Notice the order of grace in the following passage:
Ezekiel 36:25-27 says 25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26And 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. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.
Likewise Jesus teaches that no one can believe in him unless first God grants it (John 6:65) and ALL that God grants will believe (John 6:37). Luther's wrote Bondage of the Will to point out that the Bible teaches that we are morally unable to obey any of God's commands, including the command to believe, apart from a supernatural work of grace in the heart of the unregenerate.
Hope this helps
J.W.H
What the Bible Says about Doctrines of Grace & People of God - Free PDFs
What the Bible Says about THE PEOPLE OF GOD & What the Bible Says about THE DOCTRINES OF GRACE are two very popular items available at Monergism Books. Below we have the free pdf versions so you can get a taste of what content you are getting .... and then, when they least expect it, you can put it into the hands of your unsuspecting Arminian and Dispensationalist friends. Very persuasive!
Note: Unlike the print versions, these versions do not have the Table of Contents
What the Bible Says about THE PEOPLE OF GOD - Pdf Version Here
What the Bible Says about THE DOCTRINES OF GRACE - Pdf Version Here
The Unity of God's Covenant People
To understand the relationship between the Church and Ethnic Israel, I encourage you to first and foremost submit your thinking to the whole counsel of scripture and find your method of interpreting of the Bible from the Bible itself! Wisdom does not come on this issue from extra-biblical sources but rather we must ask the Holy Spirit to help us understand the Word, and, according to the Word, the meaning of the Law and Prophets are found and explained in Jesus Christ.
The Apostle said, "no matter how many promises God has made, they are "yes" in Christ" (2 Cor. 1:20), These very promises are the fulfillment of the covenant blessings promised to Abraham that all the people's of the earth would be blessed through Him. "He redeemed us in order that the blessing promised to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit" (Galatians 3:14). The kingdom of God is a kingdom only because Jesus is the King who reigns over it and so only those who are united to Christ are members of this kingdom.
Two New Books by Nathan Pitchford
The following are two valuable reference tools newly published by Monergism Books
What the Bible Says about THE PEOPLE OF GOD by Nathan Pitchford
According to historic Dispensational teaching, Israel and the Church are two distinct peoples of God with two distinct destinies. But is this view supported by the testimony of Scripture?
Designed as a reference tool, this booklet succinctly presents the major tenets of Dispensationalism followed by the key Scripture passages that address each tenet. With this simple format, Nathan Pitchford has created a valuable resource for evaluating the merits of Dispensationalism in the light of Scripture. This booklet is a great tool for guiding your own personal study or for engaging in fruitful dialogue with others.
What the Bible Says about THE DOCTRINES OF GRACE: A Categorized Scripture List by Nathan Pitchford
Designed as a reference tool, this booklet succinctly presents the five points of Calvinism followed by the key Scripture passages that support each point. With this simple format, Nathan Pitchford has created a valuable resource for understanding the biblical basis for the doctrines of grace. This booklet is a great tool for guiding your own personal study or for engaging in fruitful dialogue with others.
"Ever since the Serpent first tempted Eve in the garden by casting doubt on God's word and his character as he had revealed himself to her, mankind has always been engaged in the idolatrous pursuit of fashioning a god after his own imagination...There is no cure for this, but to cast off all our prior ideas of who we think God should be, or what we think he should mean when he speaks of his love, his grace, his justice, and his salvation, and to go to his word for all our answers." (from the Introduction)
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When Does God Become 100% For Us? by Dr. John Piper
I have asked the question in public, “When does God become 100% for us?” And I have given an answer that rightly troubles thoughtful, biblical people. So this article is an effort to answer their question.
In my message to the Desiring God National Conference on Sunday, September 30, I answered the question like this:
What the Bible teaches is that God becomes 100% irrevocably for us at the moment of justification, that is, the moment when we see Christ as a beautiful Savior and receive him as our substitute punishment and our substitute perfection. All of God’s wrath, all of the condemnation we deserve, was poured out on Jesus. All of God’s demands for perfect righteousness were fulfilled by Christ. The moment we see (by grace!) this Treasure and receive him in this way his death counts as our death and his condemnation as our condemnation and his righteousness as our righteousness, and God becomes 100% irrevocably for us forever in that instant.
The question this leaves unanswered is, “Doesn’t the Bible teach that in eternity God set his favor on us in election?”
Continue reading "When Does God Become 100% For Us? by Dr. John Piper" »
I love the Trinity!
I love the Trinity. That's because I love God, and God is a Trinity.
Very few people have a firm grasp of the concept of the Trinity. It is important therefore to determine what we as Christians mean by the term. The doctrine of the Trinity, stated simply is that there is one eternal being of God, and this one being of God is shared by three co-equal, co-eternal persons, the Father, the Son, and the Holy Spirit. God is therefore one in essense and three in personality.
It is necessary here to distinguish between the terms "being" and "person." It would be a contradiction, obviously, to say that there are three beings within one being, or three persons within one person. There is no contradiction though because that is not what is being said at all. There is one eternal, infinite being of God, shared fully and completely by three persons, Father, Son and Spirit. One what and three who's.
Before you convert to Roman Catholicism... (Top Ten List)
At his blog at www.aomin.org, my friend, Dr. James White writes:
Last week I received the following e-mail, and I felt it would be best to share my response here on the blog.
Dear Mr. White, For someone considering converting to Catholicism, what questions would you put to them in order to discern whether or not they have examined their situation sufficiently? Say, a Top 10 list. Thanks.
When I posted this question in our chat channel a number of folks commented that it was in fact a great question, and we started to throw out some possible answers. Here is my "Top Ten List" in response to this fine inquiry.
10) Have you listened to both sides? That is, have you done more than read Rome Sweet Home and listen to a few emotion-tugging conversion stories? Have you actually taken the time to find sound, serious responses to Rome's claims, those offered by writers ever since the Reformation, such as Goode, Whitaker, Salmon, and modern writers? I specifically exclude from this list anything by Jack Chick and Dave Hunt.
9) Have you read an objective history of the early church? I refer to one that would explain the great diversity of viewpoints to be found in the writings of the first centuries, and that accurately explains the controversies, struggles, successes and failures of those early believers?
Continue reading "Before you convert to Roman Catholicism... (Top Ten List)" »
D.A. Carson on Piper's "The Future of Justification"
"The so-called 'New Perspective on Paul' (NPP) has stirred up enormous controversy, especially, but not exclusively, in the English-speaking world. The issues are so complex that it has taken time to mount a careful evaluation. During the last decade many have undertaken the task, often with helpful contributions. John Piper’s work may not be the last word on the subject, but it brings to Christian leaders everywhere five enormous strengths: (1) By focusing on N. T. Wright, by far the most influential writer of the NPP, Piper brings to bear a badly needed focus. (2) Despite the interlocking complexities of the debate—Tom Wright has an amazing capacity to move theological and exegetical pieces around, creating such a new tableau that words have shifted in meaning and theological notions their conceptual location—Piper has written with admirable clarity. (3) Better yet, John has engaged Tom with simultaneous depth and courtesy. That is a rare but wholly admirable combination. (4) Certain parts of John Piper’s book have quietly broken new ground—not least his handling of “righteousness” and “justification,” their connection with the “gospel,” and his careful insistence that making the words mean different things for the Judge in God’s law-court and for the defendant in that law-court really cannot be sustained in the light of Scripture. (5) John Piper sees the moral and spiritual implications of what he is seeking to explain. Are men and women saved, on the last day, on the basis of the whole life lived? But if not, what is the nature of the connection between justification and good works? The issues are not secondary, and, pastor that he is, John Piper will not allow believers to put their trust in anyone or anything other than the crucified and resurrected Savior."
D. A. Carson
Research Professor of New Testament
Trinity Evangelical Divinity School, Deerfield, IL
From Justin Taylor's Blog, Between Two Worlds
Regeneration T-Shirt
Our T-shirt design contest winner Jake Stutzman produced this cutting edge design for Monergism.com which closely reflects the purpose and mission of our Website. Many of you have written expressing a desire to get one as soon as it comes out. Wait no longer - it is here...
the god of our sentimentality
One thing that makes the Bible so believable is that is does not back down from facing the hard questions about God or human nature. Unfortunately, in order to maintain some sort of hope or dignity in ourselves, we often keep a safe distance from these hard questions. In our various church traditions we tend to avoid looking these uncomfortable questions directly in the eye. Our readings of the Bible are selective and we cherry pick portions that affirm to us what we want God to be like but circumvent the Texts which show characteristics that seem to contradict our imaginary deity. This makes us feel good until reality strikes in the real world and we suffer affliction. Shallow theology will not do in the face of suffering. We need, rather, to sink our roots deep down in the Scriptures as to be ready for any contingency. As it is, what do we do when we face difficulties? Unfortunately, more often than not, we complain ... so today I wish to wrestle with the concept of how we can change our thinking about our lot in life so that we would glorify God by being content in the conditions He has placed us in. We will cover the subject of complaining and murmuring along with God's fairness.
Dispensationalism – Categorized Scripture List
Well, as my previous categorized scripture list on the Doctrines of Grace met with such a favorable reception, I decided to construct another such list, this one pertaining to Dispensationalism. After all, I think both topics are addressed and answered by an abundance of scriptural passages. As before, if any of you should find the complete list with scripture text helpful (and not just the abbreviated version posted here), feel free to comment or e-mail me with a request.
Continue reading "Dispensationalism – Categorized Scripture List" »
Sola Gratia (Grace Alone)
Ask yourself, what makes you to differ from your unbelieving neighbor? Is it the grace of Christ alone that saves or is it grace plus your good will? Where did this faith come from? Does it naturally arise in some and not others? Or is your faith itself a working of God's grace to change your heart? Is it something that came forth from our unregenerated human nature? The witness of Scripture would affirm that sinners are, not partly but wholly helpless and impotent in their sin. The Reformers vehemently opposed the synergistic doctrine of the Roman Catholic Church by confessing that God redeems His people by a free, unconditional, invincible grace, not only justifying us in Christ when we exercise faith, but also resurrecting us from spiritual death by His quickening Spirit in order to bring us to faith.
Grace is God's unmerited favor toward undeserving sinners like us. Being unmerited, people can do nothing to obtain it. In other words, grace is not conditioned upon anything God sees in us, like our merit or even our good will. But here is precisely where protests rise from Roman Catholics and even some modern Evangelicals. These complaints, unfortunately, are against one of the central components of the biblical doctrine of regeneration. Note that Evangelicals will, without exception, affirm that they are saved by grace, but many will actually hesitate when they are told that they are saved (regenerated) by "grace alone". It is more than many can bear and often even creates resentment. I know as I have often been the one bearing the brunt of the resentment. This anger arises, most likely, because sola gratia (or grace alone) means that God chooses to save His own prior to any movement of their own will (i.e. we contribute nothing to our salvation). It strips man of any and all hope from himself, including his faith. This is important because if God left men to their boasted will we would all perish, for no poison-filled well, like us, would freely use their polluted will to choose God, for the Scriptures affirm that the natural man hates the light and will not come into it (John 3:19, 20). Therefore, in His great mercy and, in spite of ourselves, God regenerates His people through the work of Christ's grace wrought in us. Exercising faith is our responsibility so, of course, we affirm that all men have a will and make voluntary choices, but since our will is broken and spiritually bankrupt, if we are ever to exercise faith in Jesus Christ it will mean that God must do a supernatural work of grace in our heart to disarm our natural hostility and restore our brokenness lest our hearts remain like stone, and we as a stiff necked people will refuse to come to Jesus Christ. We do not repair ourselves and then believe. Rather, we believe because God has repaired us, has illumined our mind that we might see and believe.
J.I. Packer Interview on Election
What is meant by the phrase "unconditional election"?
Why do we need an election?
Doesn't this detract from our responsibility to respond to the gospel?
If I'm one of the elect, God will save me, and if I'm not, I cannot be saved anyway, so why worry about it?
Isn't foreknowledge the basis of election? Didn't God choose us because he looked down into the future and foresaw that we would believe in him?
Wouldn't it be unfair for God to elect one person to heaven, but then not elect my next-door neighbor?
How essential is this doctrine to our understanding of salvation in general?
Is this something really practical for the Christian and not something that should be left in the seminary classroom for theological debate?
If this doctrine is true, is there any reason to believe that the gospel invitation is genuine?
Read Dr Packer's brief answers to these questions here.
The Five Points of Hyper Calvinism
"Remember, two cardinal rules to debating Calvinism: first, while some Arminians are Armenians and some Armenians are Arminians, Armenians and Arminians are two very different groups. Second, while it's true that some Calvinists can be a bit hyper, that doesn't make them Hyper-Calvinists." - Justin Taylor
According to Timothy George (from his book Amazing Grace: God’s Initiative–Our Response), a Hyper-Calvinist departs from orthodoxy on five key doctrines:
1. Hypers teach the doctrine of eternal justification, which effectively removes human responsibility to respond to the gospel.
2. Hypers deny the free moral agency and responsibility of sinners to repent and believe the gospel.
3. Hypers deny the free offer of the gospel to all people, regardless of whether a person is presumed to be elect or not.
4. Hypers teach that sinners have no warrant to believe in Christ until they feel the evidence of the Spirit’s moving in their hearts–in other words, a sinner needs to be convinced he is elect before he has a right to believe.
5. Hypers deny the universal love of God. Hypers claims that God hates sinners and has no meaningful love for the non-elect.
You will find a very interesting article on these issues by Nathan Finn found here.
Compatibilistic Determinism
Recently I received two questions which were similar in nature:
Question #1) Do compatibilists believe in free will, that is, do they believe we are free from God? I often hear the phrase "compatibilistic freedom".
Question #2) As I research more about the reformed position I come across the subject of determinism and compatibilism being mentioned frequently. I want to learn more about this subject. I tried searching but could not find any books specifically on these subjects. I’m not looking for anything technical, just something the lay person can understand. Please let me now if you are aware of any books that deal with these topics specifically.
I will try to answer both questions in this post....
Compatibilism is a form of determinism and it should be noted that this position is no less deterministic than hard determinism. It simply means that God's predetermination and meticulous providence is "compatible" with voluntary choice. Our choices are not coerced ...i.e. we do not choose against what we want or desire, yet we never make choices contrary to God's sovereign decree. What God determines will always come to pass (Eph 1:11)...
A Survey of the Usage of “Tsedek/Tsedekah” in the Hebrew Old Testament
Introduction
While the issue of authority no doubt underlay the Protestant Reformation, so that the basis upon which men began to question the corruption of Rome was only the “formal principle” of sola scriptura; and while the sole weapon which the Reformers ever wielded against their doctrinal foes was the grammatico-historical hermeneutic; it is no less certain that the one great battlefield upon which the war was waged was constituted of the biblical word groups for “righteousness”: in the Old Testament tsedek/tsedekah, and in the New Testament dikaiosis/dikaiosune. It is no accident that the question of justification, or how a sinner may be declared righteous before a holy God, is the question to which sola scriptura must ultimately give rise: for from the beginning of the scriptures, man’s plight is cast in the direst of terms, and the basic direness is the result of a lack of righteousness, and all the troubling effects to which that condition must succumb, when the righteous Judge appears upon the scene. In other words, the “formal principle” of the Reformation, namely sola scriptura, could not but give rise to its “material principle,” justification by grace alone through faith alone.
Continue reading "A Survey of the Usage of “Tsedek/Tsedekah” in the Hebrew Old Testament" »
Clarifying Some Confusion About "Free Will"
Have you ever heard anyone ask something like "How do we reconcile the fact that God is sovereign but man has a free will"? We need to take a close look at the question itself because it has assumptions that may or may not be be in the Scripture.
First we must ask those who pose this question what they mean by the phrase "free will". We can reveal this simply by asking them, Free from what?... What is it that people are free from?" "Are people free from sin?", are they "Free from God's decree?" No ... in both cases people are not free. Natual people are not free from sin and there is nothing you do that takes God by surprise for He has ordained all things that come to pass (Eph 1:11) There are no maverick molecules which act independently from God, as R.C. Sproul says, where God might say "I did not know such and such would take place". Nor does anything happen by chance, as if chance were some other competing force in the universe that is outside God's control.
So what do you think people actually mean when they boldly assert man has a free will? Perhaps what persons mean to say is that man is free from external coersion. That his choices are voluntary. In this people of all sides of this issue can agree (even hard determinists), but just because someone is free in one sense (from coersion in this case) does not mean his will is free in another. He is not free from sin nor is He free to do other than what God has determined he will do. Yes, man voluntarily chooses what he will do, but this is compatible with God's sovereignty and meticulous providence (Gen 50:20; Acts 2:23).
Consider, if the natural man sins by NECESSITY (not coersion) then he also lacks freedom. The will or affections are not free from the bondage of sin. Also we must, above all, consider whether the Bible uses the expression 'freedom' to describe any fallen, unregenerate man. Since the Bible never uses this expression or even alludes to the concept that man has a free will (but actually teaches the opposite), the question originally posed has false assumptions which are alien to the text (our only authority in such matters). Here's why:
Continue reading "Clarifying Some Confusion About "Free Will"" »
A Thought on Penal Substitution
It is a tragedy of the highest degree that so many theologians today are emphasizing such models of the atoning work of the Savior as Christus Victor to the minimization of penal substitution. The tragedy is not that the reality of Christ's conquering Satan through his work on the cross is acknowledged or even emphasized, but rather that this idea is passed off to some degree as mutually exclusive of his bearing his people's sins, and undergoing the just wrath of the Father in their place. The Serpent's enmity against God has ever been waged in terms of tempting his children to sin, and thus barring them from his holy presence; and the final defeat of the enemy was won by a Substitute who found a way to reconcile them again to God, without compromising his righteousness. The weapon which destroyed the forces of darkness is only the spear which pierced Jesus' side as he hung upon the cross in the place of his people. Take that weapon away, and you may talk all you want to of how Jesus won a victory against Satan on the cross, but the victory becomes nothing but hollow words. I can't help but think that the Devil laughs at all those who make a great show of announcing his defeat, but forget the sin-bearing nature of the Lamb of God, who took away the sin of the world by being lifted up as a curse. But mention Golgotha as the place where the Messiah bore the wrath of God, and in our place was lifted up to die, and he must flee in terror, acknowledging his final failure to accomplish his antagonistic designs. Jesus made an open show of the rulers of darkness, triumphing over them by his blood, when he took the handwriting of ordinances that was against us, and nailed it to the cross (Colossians 2:14-15). That is what we must ultimately emphasize, or we have cut away the very foundation of every other claim that we might make about what transpired on Calvary.
Monergism Books: 3rd Annual Banner of Truth Mega Sale
Works Of John Owen-16 Vol Set ; The Works of Jonathan Edwards ; Works of Richard Sibbes:The Works of John Bunyan ;D. Martyn Lloyd-Jones Romans 14 Volume Set:Works of Flavel ;Exposition of Hebrews by John Owen ;Works of Thomas Brooks;Puritan Paperback Bundle
The Divine Intention of the Cross by Pastor John Samson
What was God's intention in sending His Son to die on the cross? What did Jesus actually accomplish on the cross? Who did He accomplish it for? Updated article here.
Doctrines of Grace – Categorized Scripture List
God has recently given us the opportunity to discuss some theological issues with other Christians who believe differently than we do on a number of points, most notably the doctrines of grace. In such a circumstance, given the overwhelming supply of scriptural evidence that comes to bear on the topic, it seemed to me that the best approach would be a simple categorized scripture list: the fact that the entire paper would be scriptures, with the exception of a few brief explanatory notes, would underscore the truth that this is God's own word and teaching; and the fact that it would be categorized would facilitate the ready comparison of scripture with scripture so as to lead one to a full-orbed understanding of the biblical teaching. Although I found a few good scripture lists of that nature available online, none of them was laid out in quite the progression that I was looking for, and so I developed my own. I'm posting it here with just the scripture references, but if anyone should find the list with the full text already printed out useful for a similar study, I would be glad to e-mail the file. Just leave a comment or contact me by e-mail.
Continue reading "Doctrines of Grace – Categorized Scripture List" »
Who is Israel?
Interesting article by Michael Horton found here.
The Sufficiency of Christ's Obedience in His Life and Death by John Piper
When we teach that our right standing with God is attained through the imputation of Christ’s obedience to our account (Romans 5:19; 2 Corinthians 5:21; Romans 4:6, 11; 10:3), does this imply that the work of Christ on the cross—his final suffering and death—is insufficient for our justification?
Romans 3:24-25: “[They] are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood.”
Romans 4:25: “[He] was delivered up for our trespasses and raised for our justification.”
Romans 5:9: “Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.”
Galatians 2:21: “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.”
To see the answer, we might ask a similar question concerning the forgiveness of sins. In other words, let us ask: Does the insistence upon Jesus’ sinless life imply that the work of Christ as the spotless Lamb of God on the cross is insufficient for the canceling of the debt of our sins? Our sins being cancelled and forgiven is connected most directly to the death of Christ. For example:
Continue reading "The Sufficiency of Christ's Obedience in His Life and Death by John Piper" »
JONATHAN EDWARDS' 'THE EXCELLENCY OF CHRIST'- Edited by Charles R. Biggs
Dear Beloved in Christ,
In my reading and study, I am oftentimes reminded of what C. S. Lewis said one time concerning the reading of old books. In essence, Lewis wrote that for every new book we read, we ought to read at least three old ones. What he wanted to communicated wisely to the Church was that the reading of old books takes us out of our culture and religious "present-tense" context and allows us to see a clearer and bigger picture of the teaching of Scripture without being hindered by the biases and narrowness of our present cultural milieu or context.
Recently, as I was studying and praying generally for the future of Christ's Church, and considering more specifically gaining wisdom with regard to how to pastor Christ's people, I came across a discourse, or study written by Jonathan Edwards in the early 18th century. Jonathan Edwards was a great and godly preacher of God's Word, and was perhaps the finest and most able theologian America has ever produced!
The discourse or study is entitled 'The Excellency of Christ'. The study struck me deeply in my heart and mind because it helped me to reflect on the glory of God in the incarnation, but perhaps even more practically, it helped me to think of how Christ builds and matures His Church in a way consistent with the incarnation, yet paradoxical with regards to the ways and methods of the world.
Continue reading "JONATHAN EDWARDS' 'THE EXCELLENCY OF CHRIST'- Edited by Charles R. Biggs" »
The Advance of the Kingdom
The following notes were taken from power point slides, which were used for a series of ten sermons delivered by Pastor Dave Hayton, at Martin Baptist Church. They give a brief overview of the basic message of the biblical story from Genesis to Revelation. I trust that they will be as helpful for many of you as they were for me, when I first heard them.
Whosoever Will May Come
On his blog, Vincent Cheung writes: The following is an edited email correspondence.
When I speak to my parents and pastor, it is typical for them to bring up the line "whosoever will may come" as the statement that somehow proves man's free will and refutes the idea that salvation comes from God alone.
One of the most frequent fallacies that people commit is the fallacy of irrelevance. Therefore, whenever we come across an argument or objection that supposedly refutes what Scripture teaches, sometimes it suffices to simply ask, "So what?"
Like many of the objections from Arminians, this one entirely misses the point. Perhaps they have in mind Revelation 22:17, which says, "whosoever will, let him take the water of life freely" (KJV). Since this is what God says, we readily agree with it, but then what? Who will actually come? It does not tell us. Or, to be more precise, why does anyone decide to come? What is the metaphysical and spiritual cause behind the person's decision and his change in disposition? That is the question. The statement from Revelation, or any other "whosoever" statement for that matter, tells us only about what is available to or what will happen to the person who comes. It does not tell us why anyone would come, or why a person comes when he does.
Here is something that I wrote in Born Again, my exposition of John 3:
I can say, "Whoever becomes a fish can breath under water." The statement is true, but it does not mean that a person can become a fish anytime he wishes. In fact, any inference about one's ability is strictly invalid, since the statement contains no information about ability except for the fish's ability to breath under water. Whether or not it is possible for a person to become a fish, one can infer nothing about it from the statement itself, but it only informs us as to what would happen to a person who turns into a fish.
The Purity of New Covenant Membership as a Defense of Credo-Baptism
Some of you may wonder, "Why even post on such a controversial topic, when many godly men and qualified exegetes may be found on both sides of the question?" I agree that there are other more important issues on which we should expend the bulk of our energies; but baptism is a precious sign from God, and its importance should not be diminished, either. So when a Baptist friend of mine asked for some feedback on an article he had written defending credo-baptism (the link to his article is at the bottom of this post), I decided to post my response here, as well. I trust that any dialogue may be useful in helping all of us grow up to greater doctrinal maturity, and will be employed with love and an acknowledgement of our unity in the gospel.
Although many credo-baptists will base their argumentation on the fact that every clear New Testament example of baptism follows a confession of faith, there are some who recognize the problem with this argument, namely, that while it is helpful and gives clear exemplary warrant for the practice to be followed in like cases for the church today, it does not provide any example to be followed for the case in question: what do we do with the children of believers. If we had a clear New Testament example for this situation, the debate would be effectually over. But as it is, we are forced to bring other scriptural data to bear on a question which is not explicitly addressed in the bible. Recognizing this shortcoming of exemplary New Testament texts, these Baptist apologists have largely based their arguments on the prophesied difference between the Old and New Covenants, with respect to the purity of their respective membership. On a number of points, they are to be commended; for first, they have recognized the need for additional biblical evidence; and second they have sought this additional evidence in the right place – they have honed in on the true locus of the debate. The strands of evidence we must employ, in the pursuit of a biblical stance on the baptism issue, have ultimately to do with the nature of the New Covenant, and the quality of its members.
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