Introduction
There are many sincere believers who hold to a practice wherein they claim to speak in a special prayer language understandable only by God. The purpose of this lesson is not to discourage or disparage these dedicated believers, but simply to explain why many believers do not share in the same beliefs and practices.
A Purpose for Speaking in Other Tongues
In John 14:26 and 16:13, Jesus was speaking to His disciples about the time to come following His death, burial, and resurrection. In these two verses He spoke about the coming of the Holy Spirit, who would "teach you all things" and "guide you into all truth." Several passages in the NT refer to the work of the Holy Spirit and the miraculous, spiritual gifts manifested in the early church.
Mark 16:17-20 says, "And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues. They shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them and confirming the word with signs following. Amen."
Hebrews 2:3-4 says, "How shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also bearing witness with them, both by signs and wonders, and by various miracles and by gifts of the Holy Spirit according to His own will?"
These last two passages both refer to the miraculous gifts of the Holy Spirit which were in existence in the 1st century church. These two passages teach that one great purpose of these spiritual gifts was to aid in the proclamation of the word of God, and to help in confirming what was being proclaimed.
Speaking in Different Tongues on the Day of Pentecost
In Acts chapter 2, we find the glorious beginning of the church on the day of Pentecost. This great event was made possible by the power of the Holy Spirit enabling the apostles (though the 120 persons mentioned in 1:15 may have all been present, those who received this anointing were deemed in 2:7 to be Galileans, thus most likely indicating the apostles only) to "speak with other tongues, as the Spirit gave them utterance" (2:4). This ability was necessary because people had gathered in Jerusalem "from every nation under heaven" (2:5). In order for the great news to be convincingly proclaimed and understood by all these people, this miraculous gift was certainly needed.
The word "tongue" is from the Hebrew word lashon (Strong #3956), which is found 115 times in the OT and generally refers either to the physical organ of speech or a human language of speech. In the Greek, the word is glossa (Strong #1100); it is found 50 times in the NT. It too, like the Hebrew word, refers at times to the physical tongue or, according to Thayer's Greek-English Lexicon of the New Testament, "the language used by a particular people in distinction from that of other nations." Thayer clarifies that the phrase "speak with other tongues" in Acts 2:4 means "to speak with other than their native, i.e. in foreign tongues; to speak with new tongues which the speaker has not learned previously."
Acts 2:6 further clarifies the meaning of such when the word dialektos (dialect) is used; it says when the apostles spoke, "every man heard them speak in his own language." Therefore, the utterances of the apostles on that occasion were not incomprehensible syllables, but were, in fact, clearly understood words and sentences spoken in the languages and dialects of the people assembled before them on that day.
Notice verses 9-11: there we find a list of folks from over a dozen different places, each speaking different languages and/or dialects. And yet the apostles, being filled with the Holy Spirit, were miraculously able to speak in all these languages, even though they had never before been able to do so. Jesus had said in John 14:12, "Greater works than these shall [you] do." Surely such came to pass on this day as it appears the apostles did something here not done by Jesus Himself. (This gift would apparently be further needed at times to obey the command of Jesus in Mark 16:15, "Go into all the world and preach the gospel to all creation.")
It is debated as to the exact manner in which all this proceeded on that day. It is evident that Peter was not the only one preaching, at least in the beginning. In Acts 2:11, the listeners declared, "We hear them [the various apostles] in our own tongues speaking of the mighty deeds of God." There is a question, however, as to exactly what occurred when Peter stood to preach. V14 says, "But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea, and all you who live in Jerusalem, let this be known to you, and give heed to my words.""
It may be that Peter addressed first only those he calls "men of Judea" in their native language, and then later he spoke to those of other languages. On the other hand, it may be that the other apostles continued to speak to other groups in their languages (with perhaps the same or similar words to that of Peter's, while only Peter's are recorded). Finally, it may be that all those gathered, while each having a particular language/dialect that they spoke and understood, were able to also understand the Jewish language spoken by Peter so that only one such address was then made. Regardless, the glorious word of God was proclaimed on that amazing day through the use of "tongues," that being a variety of real, human languages known by those in attendance.
Cornelius and the Ephesians
There are only two other instances in the book of Acts similar to that which occurred at Pentecost…
In Acts 10:44-47, we find the only other case where the Holy Spirit is said to directly fall upon anyone. On the day of Pentecost, it had happened to the apostles to enable the gospel to be proclaimed to the Jews. Here in Acts 10, it happened to show that the gospel was also for the Gentiles. Peter had earlier been given a vision to teach such. Then, in v44-46, while he was speaking to Cornelius and his household, "the Holy Spirit fell upon all those who were listening to the message. And all the circumcised believers who had come with Peter were amazed, because the gift of the Holy Spirit had been poured out upon the Gentiles also. For they were hearing them speaking with tongues and exalting God." To confirm, not only to Peter, but also to the Jewish Christians present, that the gospel was also for the Gentiles, the Holy Spirit caused them (the Gentiles) to speak with tongues and exalt God. This is most similar to what occurred by the apostles in Acts 2:11 when the listeners declared, "We hear them in our own tongues speaking of the mighty deeds of God." In fact, as Peter relates this episode in Jerusalem later, he said, "The Holy Spirit fell on them, just as He did upon us at the beginning" (11:15), thus evidently referring to what occurred at Pentecost.
The only other similar instance in Acts involved about 12 men in Ephesus. In Acts 19, Paul found some disciples who had been baptized "into John's baptism" (v3). Their response showed a great ignorance of the gospel; perhaps they had been baptized by some of John's disciples after Pentecost (and John's baptism in preparation of the kingdom thus ceasing) and had not been properly taught and baptized. Upon proper teaching, they were then "baptized in the name of the Lord Jesus" (v5). Paul then laid his hands on them, "the Holy Spirit came on them, and they began speaking with tongues and prophesying" (v6). Notice this was not a "baptism of the Holy Spirit" directly from above as the gifts they received were conferred through the laying on of an apostle's hands (other occurrences of laying on of hands are recorded only in Acts 6:6 concerning the deacons and 8:17 concerning the Samaritans). Also notice that in both these instances (Cornelius and the Ephesian men), the same Greek word glossa is used, and there is no reason to believe that this is referring to anything other than real, human languages.
Speaking in Tongues in 1 Corinthians
The only other record in Scripture of miraculous "tongues" is to be found in 1 Corinthians 12-14. Despite what some sincere believers may think, there is no reason given to indicate that "tongues" here means anything other than real, human languages; the same Greek word glossa is again used here. An interpretation of this section of Scripture is clearly understood when viewed in light of this ordinary meaning of "tongues." Again, Paul gives us no reason to do otherwise.
He speaks to the Christians at Corinth about their use of miraculous, spiritual gifts. Evidently there was some controversy at Corinth regarding these gifts, particularly the gift of speaking in different tongues. Paul's comments in chapter 14 indicate that those who were blessed with the gift of speaking in different tongues were somewhat boastful of their particular gift, and that those who were not able to speak in tongues were envious of those who could. Paul wants to teach them that every gift is important, and that no one particular gift, not even speaking in other tongues, should be held as more important than other gifts.
In 1 Corinthians 12:4-12, Paul reminds them that every member is important, and that each gift is necessary "for the common good" (12:7). He clarifies in v10 and in v30 that not every Christian is able to speak in other tongues, and that speaking in other tongues should not be regarded as the most important spiritual gift.
In chapter 14, Paul's comments indicate that some aspects of their worship assemblies were not as they should be. Evidently various members were each trying to "steal the show" through the use of their particular gift, and those who could speak in other tongues were apparently doing so with little restraint. Paul instructs that the purpose of this particular gift was for teaching unbelievers (14:22), and that if there was no one present who understood that particular language, or there was no interpreter, they were to be silent. Otherwise, only God would be able to understand (14:2), and that was not the intent. Paul commands, "Let all things be done properly and in an orderly manner" (14:40).
Verses 26ff teach that each member should be given an opportunity to edify the others, and that no one should speak in another tongue (language), even though inspired by the Holy Spirit, unless someone was present who was able to understand that language and interpret for all assembled. Look at verses 32-33; this shows that they were to exercise control over the expression of their gifts; the Holy Spirit did not overpower them and leave them helpless and uncontrollable over their actions.
Miraculous Gift of Speaking in Tongues was Temporary
As important as these spiritual gifts were, Paul wanted the early Christians to understand that they were temporary, and that there was something more important they needed to develop. In 1 Corinthians chapter 13, Paul teaches that love is a gift or a quality that surpasses all others; it is a way that will endure throughout all the ages of mankind.
Some have misunderstood Paul's statement in v1 about the "tongues of men and of angels." Paul does not say (as some contend) that he spoke in some heavenly, angelic language. Rather he is using a figure of speech throughout these first 3 verses. He actually mentions five things that would be worthless without love:
Speaking in the tongues of angels (v1)
Knowing all mysteries and all knowledge (v2)
Having all faith so as to move mountains (v2)
Giving all his possessions to feed the poor (v3)
Giving his body to be burned (v3)
Notice in regards to all these things he said "IF" or "THOUGH" he could do so, if he didn't have love, it would profit nothing. He did not claim to literally do any of these things!
In this same chapter, Paul says that miraculous, spiritual gifts, while important and necessary for that time, were nevertheless temporal in nature and would some day cease to exist. 1 Corinthians 13:8-12 says, "Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part, and we prophecy in part; but when the perfect comes, the partial will be done away. When I was a child, I used to speak as a child, think as a child, reason as a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known."
The statement in verse 8, though often overlooked by many in the religious world, is clear: miraculous gifts of the Holy Spirit were temporary in nature. There would come a time when they would stop. Concerning the gifts of miraculous prophecy and miraculous knowledge, Paul uses the Greek word katargeo, which means (according to Vine's Expository Dictionary) "to reduce to inactivity." Concerning the gift of tongues, Paul uses the word pauo, which means "to stop, to make an end." Vine further says regarding 13:8, "They were to be rendered of no effect after their temporary use was fulfilled [just as] when the apostle became a man he did away with the ways of a child."
When Were the Miraculous Gifts to End?
Verses 8-12 state that such gifts would some day cease to exist, and that such would happen "when the perfect comes." According to Thayer's lexicon, the word "perfect" is from the Greek word teleios (actually to teleion, neuter gender) which means something that is "brought to its end, finished; wanting nothing necessary to completeness; perfect."
It is suggested by some that this "completion" or "perfect" refers to the second coming of Christ (thus allowing for the gift of tongues, etc. to continue until the end of time). However, such would ultimately contradict what Paul says later in this chapter. Not only does he speak of gifts that will cease, but also of three gifts that will abide: faith, hope, and love (v13). Surely a gift that will abide has to last longer than a gift that will cease. However, the Bible teaches that faith and hope will, in fact, one day cease, when faith becomes sight and when hope is realized at the return of Christ. Love, the greatest of gifts, not only is abiding, but eternal.
Since faith and hope will cease at the return of Christ, and these are referred to as gifts that abide, the gifts that will cease (prophecy, knowledge, tongues) MUST cease prior to the return of Christ. This in itself does not say exactly when, but it proves beyond a reasonable doubt that the miraculous gifts must cease PRIOR to the return of Christ, not AT the return of Christ.
Looking again to v8-12, the context of the passage itself dictates what is being completed. Paul said in verse 10, "When the perfect comes, the partial will be done away." What was partial? The answer to that is in verse 9: "For we know in part, and we prophesy in part." At the time Paul wrote these words, their knowledge and understanding of God's will was only partial. God was still revealing His will to the relatively-infant church through the Holy Spirit who was inspiring the apostles in their teaching. It was therefore apparently God's intention that such miraculous gifts would continue throughout the time of the apostles, and that these miraculous gifts would thus pass away as the apostles themselves would pass away.
History does seems to support this in that there was little or no mention of such in the 2nd century and beyond. Philip Shaff, in his renowned work History of the Christian Church, appears to represent the majority of scholarship when he spoke of "the miraculous gifts of the apostolic church, which gradually disappeared as Christianity became settled in humanity, and its supernatural principle was naturalized on earth" (Vol. 2, p423).
Conclusion
There is little doubt but that the majority of those who claim to speak in tongues today are truly sincere believers who are striving to conform their lives and practices to what they believe the Bible to teach. There is also little doubt but that many such believers probably possess a greater degree of honest emotional fervor than do many other believers. As stated at the beginning of this lesson, there is no intent to condemn such people for their love for God and their desire to serve Him.
From All work of Bob Williams, he said, nevertheless, it is hoped that this lesson has adequately explained why many believers see no similarity between modern-day tongue-speaking and what occurred in the 1st century. As already mentioned, the modern claim is to speak in a special prayer language only God can understand. On the other hand, the New Testament seems clearly to speak of the gift as being given to only a few Christians of the 1st century, and that the gift was the ability to speak in real languages understandable by the people of that time.
Selasa, 15 Januari 2008
Predestination and Calvinism
Introduction
In John 3:16, Jesus said, "For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life." Who does God love? Everyone or just a select few? The Bible clearly teaches that God loves everyone and wishes for all to be saved; not all will, but it's not His fault. In Acts 10:34-35, Peter said, "I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right, is welcome to Him."
Romans 2:10-11 says there will be "glory and honor and peace to every man who does good, to the Jew first and also to the Greek. For there is no partiality with God." Peter wrote in 2 Peter 3:9 that the Lord is "not wishing for any to perish, but for all to come to repentance." Paul said in Titus 2:11: "For the grace of God has appeared, bringing salvation to all men." In 1 Timothy 2:4, he said that God "desires all men to be saved and to come to a knowledge of the truth." Finally, John wrote in 1 John 2:2 that Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world."
These and numerous other passages in Scripture show that God's grace is freely offered to all. There are many, however, who believe and teach otherwise. Many people in the religious world believe that, before man was ever created, God decided ahead of time whom He would save and whom He would condemn. They contend that Christ died only for those who are thus elected, and that it is impossible for those elected to refuse God's grace or ever turn away from it.
Calvinism
This doctrine of predestination was originated centuries ago by John Calvin (1509-1564). He said: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestined to life or to death. We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment" (Institutes, III.21.5,7, Beveridge translation).
The 5 points of Calvinistic Predestination (TULIP)
T -- Total Depravity - Human beings are so affected by the negative consequences of original sin that they are incapable of being righteous, and are always and unchangeably sinful; human freedom is totally enslaved by sin so we can only choose evil. Opposite doctrine is Depravation - Human beings are sinful, but we are born with the capacity to choose between good and evil. Man is thus capable of choosing to believe and love God and respond to Him.
U -- Unconditional Election - Since human beings cannot choose for themselves, God by His eternal decree has chosen or elected some to be counted as righteous, without any conditions being placed on that election. Opposite is Conditional Election - God has chosen that all humanity be righteous by His grace, yet has called us to respond to that grace by exercising our God-restored human freedom as a condition of fulfilling election.
L -- Limited Atonement - The effects of the Atonement, by which God forgave sinful humanity, is limited only to those whom He has chosen. Opposite is Unlimited Atonement - The effects of the Atonement are freely available to all those whom He has chosen, which includes all humanity, as in, "whosoever will may come."
I -- Irresistible Grace - The grace that God extends to human beings to effect their election cannot be refused, since it has been decreed by God. Opposite is Resistible Grace - God's grace is free and offered without merit; however, human beings have been granted freedom by God and can refuse His grace.
P -- Perseverance of the Saints - Since God has decreed the elect, and they cannot resist grace, they are unconditionally and eternally secure in that election. Opposite is Assurance and Security - There is security in God's grace that allows assurance of salvation, but that security is in relation to continued faithfulness; we can still defiantly reject God.
Total Depravity
Calvinist Michael Bremmer says, "The Scriptures teach that we are incapable by our own will or goodness to redeem ourselves from our depravity inherited through the sin of Adam. We cannot transform our character or moral disposition in any fashion that will redeem us from sin. Nor can we, in this state of sin, will to love and obey God or exercise faith; however, the heart of the matter is not that we cannot save ourselves, but that we do not want to be saved. Inability means humanity cannot redeem itself from its sin and corruption; depravity means humanity has no inclination to redeem itself. Salvation is impossible unless God supernaturally intercedes by electing and calling a particular people for Himself."
Calvinists teach that all are born guilty of original sin, i.e., the sin of Adam. In 1 Corinthians 15:22, Paul says, "In Adam all die." In Romans 5:12, he says, "Just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned." Ephesians 2:1-3 talks about those who were "by nature children of wrath." Calvinists interpret these passages to mean that all are born in sin (guilty of Adam's sin) and therefore spiritually dead (until called by God).
1 Corinthians 15:22 Calvinists claim that Paul here is speaking of spiritual death inherited by all because of Adam's sin. But Paul does not really appear to be speaking of spiritual death in these passages; the entire context of 1 Corinthians 15 is physical death and resurrection from death. It is mentioned over and over throughout the chapter, first in v3-4 and then in every verse starting at v12 and continuing through v22. V3-4 tell us that Christ died (physically) but was then resurrected. V12-22 tell us that since Christ rose from the dead, so can we. V21-22 teach that as physical death came about because of one man (Adam), resurrection from death comes about because of another man (Jesus). Paul says nothing about the guilt of Adam's sin being passed on to others, only the consequences--physical death.
Romans 5:12 It is again contended that Paul is referring to spiritual death in this passage; but is he? Paul's reference to Adam appears to be connected to his reference to Abraham in the previous chapter. The Jews felt salvation was due only them because they were descended from Abraham ("our forefather"-4:1), but Paul argues that salvation is also for the Gentiles. He shows that Jews and Gentiles are all descended from Adam and have something in common with him. His point is that all have physical death in common because of Adam, and that all can have life because of Christ. V12 says: "Through one man sin entered into the world, and death through sin." This is consistent with Genesis 3:22-24 where it says that because of sin, Adam was driven out of the garden "lest he stretch out his hand, and take also from the tree of life, and eat, and live forever." Though he did not die at that very moment, the sentence was then pronounced and provision for such was then completed.
Augustine (5th century forerunner of what would become Calvinism) based his doctrine of original sin primarily on Romans 5:12, but it should be noted that he had to rely upon the Latin text which states: "By one man sin entered the world, and death by sin; so death passed upon all men, for in him all men sinned." The phrase "in him" was used to teach that all are guilty of Adam's sin. However, in the more reliable Greek texts, "in him" is eph ho, which actually means "since, because, inasmuch as," and is so rendered in most modern translations. Such a rendering shows an emphasis, not on Adam's sin only, but also on the sins of all mankind thereafter. Death spread to all men because sin spread to all men.
In v13-14, Paul says there continued to be both sin and death from the time of Adam up until the time of Moses and the Law, but that "sin is not imputed when then is no law." In other words, they were suffering the consequences of sin (physical death) even though (because there was no law) they were not counted guilty of sin. In fact, v14 says there were "those who had not sinned in the likeness of the offense of Adam." Adam transgressed concerning a law, but there was no law after Adam until Moses and therefore no guilt of sin, only the consequences of physical death.
If Paul were saying that all suffer spiritual death because of Adam's sin, then he could not say that "sin is not imputed" (v13). He would have had to say that even though there was no law, the guilt of Adam's sin was still imputed to them. That's basically what Calvin said, but it's the opposite of what Paul said. If sin is not imputed, then there is no guilt and no spiritual death. It was not the guilt of Adam's sin that was passed on to all, but rather the consequences, that being physical death.
In chapter 6, Paul goes on to speak of death metaphorically--actually in two ways. He says we will die spiritually unless we die with Christ to sin (v6-8). Spiritual death is the "wages" of sin (v23); it is something we earn/deserve if we are guilty of committing sin. It is not something given at birth because of Adam's sin. Adam's sin has corrupted our bodies, but our own sins corrupt our souls. There is no dispute that Adam sinned and all of us since have also sinned, but nothing in this (or any other) passage teaches that all are born guilty of Adam's sin.
Ephesians 2:1-3 This passage talks about those who were "by nature children of wrath." There is no dispute that we are all born with a sinful nature, if by that it is meant that we are born into an environment of sin and will all ultimately commit sin (Romans 3:23). Sin does indeed become our nature, but that is not the same as being born with a guilty nature. Remember according to 1 John 3:4, sin is lawlessness--it is transgressing a law; therefore guilt comes by doing such, not inheriting such. Paul doesn't say they were born deserving of the wrath of God, but rather they became such because "You were dead in YOUR trespasses and sins, in which YOU formerly walked according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind." Paul says they were children of wrath because they sinned. Not because Adam sinned. And not because they were born guilty of sin.
The Bible teaches that one may at times suffer the consequences of another's sin, but not the guilt. This is clearly stated in Ezekiel 18:1-20. Verse 20 says: "The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself." (See also Exodus 32:31-33; Deuteronomy 1:34-39.) Rather, the Bible teaches that each will be judged by his own actions (Matthew 12:36-37; Romans 2:6-"God will render to every man according to his deeds."; 2 Corinthians 5:10; 1 Peter 1:17).
If we are born guilty of sin, then why are children portrayed all throughout Scripture as pure and innocent?! In Jeremiah 19:1-6, the slaughter of children in sacrifice to Baal was called "the blood of the innocent." Jesus Himself said that we need to be like little children (Matthew 18:1-3; 19:13-14). Paul also said that we need to be like babes concerning evil (1 Corinthians 14:20). Ecclesiastes 7:29 says, "God made men upright, but they have sought out many devices." Several other passages indicate that one is born innocent but, at some later point, becomes guilty by choosing sin (Romans 7:9-11; Ezekiel 28:15-King of Tyre was "blameless in all your ways from the day you were created until unrighteous was found in you."; Isaiah 59:1-2). In fact, the words "redeemed" and "reconciled" indicate that we are bought back and restored to a position of favor with God (see Colossians 1:14, 20; John 3:3-7), which means we had to have had His favor originally. Redemption makes no sense if we were born guilty of sin and separated from God.
Furthermore, Calvinists teach that man, born in sin, cannot do anything good or choose to do good or love God until God changes their will, and that He only does this for the elect. The Bible, however, teaches that man is created with the capability to choose good rather than evil. Romans 2:14-16 talks about Gentiles doing by nature the good things of the Law. Acts 10:1ff says that Cornelius, though not saved, was "a devout man, and one who feared God with all his household, and gave many alms to the people, and prayed to God continually." Indeed man does have the freedom to make such choices as is evident in the words of Joshua: "Choose for yourselves today whom you will serve" (Joshua 24:15).
God has not supernaturally interceded in the lives of particular individuals to call them to His grace, but rather He has called all men by Jesus Christ and His gospel. John 1:9 says that Jesus is "the true light which, coming into the world, enlightens every man." Romans 1:16 declares that the gospel "is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Romans 10:17 says that "faith comes from hearing, and hearing by the word of Christ." In 1 Corinthians 1:18, Paul says, "The word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God." Finally, in Matthew 11:28, Jesus said, "Come unto Me, all who are weary and heavy-laden, and I will give you rest." Why would He invite all of us if most of us were created incapable of accepting that invitation?! The Bible teaches that Jesus is standing at the door and knocking; each of us must decide whether or not to open that door to Him (Revelation 3:20; see also 22:17).
Unconditional Election
Reformed theologian Louis Berkhof defines unconditional election as: "That eternal act of God whereby He, in His sovereign good pleasure, and on the account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and eternal salvation."
The Bible does indeed teach predestination, but not as Calvin did. Perhaps the two most common passages on the subject are Romans 8:28-30 and Ephesians 1:3-11. In Ephesians 1, Paul is writing to Christians, and he says, "He predestined us to adoption as sons through Jesus Christ to Himself…." There are two key words in this passage: "predestined" and "adoption." "Predestined" (Gr. proorizo 4309), according to Thayer, means: "predetermine; decide beforehand." It means that God decided something ahead of time. "Adoption" means that we become God's children when we are born again.
Question: what did He decide (v5)? The Bible says, "…to adoption as sons through Jesus Christ." God decided ahead of time that we would be His children and, according to v4, that we be "holy and blameless before Him." Which is, after all, the only way that anyone could be His children since God is holy. God can have nothing to do with sin and those stained by it, so God had a plan from the beginning as to how we could be holy and blameless.
How does it happen? The Bible says, "…through Jesus Christ;" "…through His blood;" and, "…according to the riches of His grace." The focus of being "predestined" is more on "through Jesus Christ" than it is "us to adoption as sons." It was God's eternal plan that Christ would give His life so that He could have children. It seems the focus of this doctrine has been perhaps too much on us and not on Jesus! Is this not consistent with the purpose of the entire OT and the Old Law, i.e., to bring us to Christ? Christ coming and dying was predestined. Therefore, our need to believe so that we might have salvation in Him is also predestined (the culmination of God's eternal plan). In Ephesians 3:8-11, Paul talks about the Lord's church and the gospel message. In verse 11 he says, "This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord."
Romans 8:28-30 discusses the same thing as Ephesians 1:4. What was predestined? That we should "become conformed to the image of His Son." Thus, as in Ephesians 1, it was God's eternal plan that we become His children through Christ. (See also Acts 4:28 and 1 Cor 2:7-only other 2 occurrences.)
Christians are God's chosen people, not individually selected, but as a whole. Just as the nation of Israel was at one time God's chosen people (Deuteronomy 7:6), so likewise Christians are now such. 1 Peter 1:1-2 talks about Christians being "chosen by the foreknowledge of God." But it seems clear that Peter is referring to the entire body, not selected individuals, in 2:9 when he says, "You are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous grace."
Calvinists refer to Romans 9 to show that God has indeed chosen some and rejected others. They claim that Paul herein teaches that God has a right to predestine certain individuals as His elect and to condemn others as He so chooses. But the context of the chapter is consistent with that of the entire letter; it not about individuals, but rather God's right to save not only Jews, but Gentiles as well. Paul teaches that Israel was indeed at one time God's chosen people (v4), but they can only continue to be such by faith in Jesus (v30-33). Paul sadly states that only a remnant of Israel will thus be saved (v27) along with the Gentiles who also believe (v24-26). His point is summarized in 10:12: "For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him."
v1-4 Paul's concern for his brethren of Israel to whom belong adoption
v6-8 Paul distinguishes between physical and spiritual descendants of Abraham (Galations 3:7, 29)
v11 God decided beforehand that all would be blessed through the lineage of Abraham, Isaac, and Jacob
v13 God saw beforehand that He would approve of Jacob's faith and not Esau's
v15 God has the right to choose whom He wishes-
v20-26 Therefore He has the right to choose the Gentiles
v27, 30-33 Salvation is by faith in Jesus, not by works of the Law
Calvinists say that God has predestined some to heaven and some to hell. But Jesus said, "And I, if I be lifted up from the earth, will draw all men to Myself" (John 12:32). Even though not all will accept, He has still called all men and His ultimate desire is that all would be saved. Some Calvinists say that God hates sinners and loves only His elect. But Jesus looked at the rich young ruler, a sinner, and "felt a love for him" (Mark 10:21). Calvinists say that God's grace is unconditionally given to those He has selected, but the Bible says, "For by grace you have been saved through faith" (Ephesians 2:8). Galations 3:26 says we "are all sons of God through faith in Christ Jesus." Romans 9 makes it clear that salvation is certainly conditional; there is no salvation without faith.
Limited Atonement
Michael Bremmer states: "Calvinists . . . believe Christ's death is sufficient for all, but efficacious for only those whom the Father has given to Christ, the elect. Christ died not to make salvation possible, but to make salvation sure for the elect. The Westminster Confession of Faith reads: `As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam, are redeemed by Christ; are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved, but the elect only.' The Puritan John Owen writes: `The death and blood shedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter.' In other words, Jesus Christ died for, and redeemed only, the elect. This is what Calvinists mean by limited atonement or particular redemption. I favor the phrase particular redemption over limited atonement since it accurately describes the doctrine Calvinists believe."
In 1 Corinthians 6:20, Paul says, "For you have been bought with a price: therefore glorify God in your body." In Acts 20:28, in speaking to the elders from Ephesus, Paul refers to "the church of God which He purchased with His own blood." Indeed Christ has paid the ransom. Calvinists teach that He did so only for the elect.
The doctrine of Limited Atonement, however, is not consistent with the Bible. There is hardly a clearer teaching in Scripture but that Jesus died for all. Isaiah 53:6 says, "All of us like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall on Him." 1 Timothy 2:5-6 says that Jesus "gave Himself a ransom for all." 1 John 4:14 says, "And we have beheld and bear witness that the Father has sent the Son to be the Savior of the world." Hebrews 2:9 says, "But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone." (See also Luke 19:10; 2 Corinthians 5:14-15.)
Furthermore, the Bible teaches that the blood of Christ can wash away anyone's sin. John the Baptist declared of Jesus: "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). 1 John 2:2 says that Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world."
Calvinists argue that if Christ died for all, then all are saved. If He paid the price for all, then all have been redeemed. If Christ is truly the propitiation for all, then God's demands are satisfied for all. But they forget one vital detail: not all accept the gift! The debt has surely been paid for all by Christ, but not all choose to believe and put on Christ (Galations 3:26-27). 1 Timothy 4:10 says, "For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers." Again, salvation is conditional on faith. Christ died for all, but not all believe and accept His gift of salvation.
Finally, to say that Christ died only for His elect is to plainly contradict what Peter says by inspiration in 2 Peter 2:1-4. Peter talked about false teachers who were "even denying the Master who bought them, bringing swift destruction upon themselves." He clearly states that those who teach such "destructive heresies" and those who follow after them will be lost eternally, even though Jesus had paid the price for their salvation.
Irresistible Grace
The Westminster Confession states: "All those whom God has predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving them a heart of flesh; renewing their wills, and by His almighty power determining them to that which is good; and effectually drawing them to Jesus Christ, yet so as they come most freely, being made willing by His grace. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it" (Chapter 10 Section 1 and 2).
It is certainly true that some hear the gospel and then believe and obey it. Others hear that same gospel proclaimed and reject it. Calvinists say that it is God who makes this difference, that He selects certain ones and then supernaturally persuades only them to come to Him. They teach that it is impossible for one who is elect not to believe, and that it is impossible for one who is not elect to believe.
The Bible, however, teaches that we are called, not by a supernatural act of God, but by the gospel of Jesus Christ. Romans 1:16 declares that the gospel "is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Romans 10:17 says that "faith comes from hearing, and hearing by the word of Christ." Paul said in 1 Thessalonians 2:13, "We also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe." Hebrews 4:12 says, "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart."
To say that some have been rendered by God as incapable of believing the gospel is to contradict what the word of God says about the gospel. Calvinists must limit the power of the gospel itself in order to justify their doctrine. In 2 Timothy 2:2, Paul told Timothy, "And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also." This is God's plan: the gospel is to be preached for it has the power to cause men to believe!
The doctrine of Irresistible Grace states that God wills a person who is elect to believe, and that it is therefore impossible for that person not to believe. This too contradicts the Bible, for there are many examples of those who indeed resisted. In John 5:39-40, Jesus said that the Scriptures bear witness of Him. But, He says, "You are unwilling to come to Me, that you may have life." In Matthew 23:37, Jesus laments over Jerusalem. He was certainly willing for them to be saved, but they were not. In Acts 6:8-10, Stephen was "full of grace and power . . . and the Spirit," and yet those who heard his preaching resisted. In Acts 7:51, before Stephen is put to death, he said, "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit."
Jesus said in Matthew 7:13-14 that only a few would be saved and that most would be lost. In Matthew 22:14, He said, "For many are called, but few are chosen." Indeed, all are called by the gospel, but only a few wish to be one of God's chosen. This, however, is not God's desire nor is it His fault. He is not willing that any should perish, and He has done everything necessary to provide a way of salvation. He sent His Son to redeem all that would accept His gracious gift. He sent His Spirit to inspire the written message of good news. God wants each of us to be saved, but the choice is up to us.
Perseverance of the Saints
Michael Bremmer explains this doctrine: "Is it possible for a person who has been a devoted Christian most of his or her life to suddenly fall into sin, die, and as a consequence for dying with unconfessed sin, to lose their salvation? Is it possible for one who is born-again to decide no longer to be a Christian and give up their salvation? Is it possible for a truly born-again Christian to continually live in sin, believing "once saved, always saved?" These are some questions this article will focus on as we examine the doctrine of the Perseverance of the Saints. The doctrine of the Perseverance of the Saints means `They whom God hath accepted in His beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere to the end and be eternally saved.'
"The doctrine of the Perseverance of the Saints (DPS for short) teaches that those whom the Holy Spirit regenerates and God justifies, can never totally nor finally fall away from grace. Perseverance of the saints does not mean that believers do not sin, fall into sin, or never backslide. Nor does it mean that the grace of God within believers is always at the same intensity throughout the Christian life, or that the Christian's heart never grows cold. The life of the apostle Peter, as with the lives of many of God's best saints, confirms these facts to be true. What the DPS does mean is that God will not allow a Christian to remain indefinitely in any one of these sinful conditions. The reason for this is not to be found in the Christian, but in the faithfulness and almighty power of our heavenly Father. DPS is further defined as: `That continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion.'
"If it is true that God has from eternity chosen some to eternal life, as the Scriptures plainly state, then the DPS also must be true, for God's decree is immutable and unchanging. Buswell says: `If God has unconditionally elected to save a people, and if He has provided atonement which makes their salvation certain, then it follows by inevitable logic that those whom God has elected to eternal salvation will go on to eternal salvation. In other words, a denial of the doctrine of the perseverance of the saints is a denial of the sovereign grace of God in unconditional election.'"
As Paul approached the end of his life, he spoke with great confidence regarding his eternal salvation. "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing (2 Timothy 4:6-8)." Paul had great confidence, not in his own perfection, but in the saving grace of God.
But Paul also warned about the need to remain faithful in order to receive that eternal salvation. In 1 Corinthians 9:25, he admonished the Corinthian church to exercise self-control in all things. Paul then spoke of himself in verse 27 and said, "I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified (KJV: "should be a castaway")."
If Calvin's doctrine of Perseverance were true, then there would be no need for the great number of passages in the Bible that warn against apostasy. One need not be in fear of losing one's salvation if one is faithfully "walking in the light" (1 John 1:7). But Scripture certainly teaches that it is possible for a person to lose his salvation if he chooses to turn away from Christ and the grace of God (See: Bob Williams).
In John 3:16, Jesus said, "For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life." Who does God love? Everyone or just a select few? The Bible clearly teaches that God loves everyone and wishes for all to be saved; not all will, but it's not His fault. In Acts 10:34-35, Peter said, "I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right, is welcome to Him."
Romans 2:10-11 says there will be "glory and honor and peace to every man who does good, to the Jew first and also to the Greek. For there is no partiality with God." Peter wrote in 2 Peter 3:9 that the Lord is "not wishing for any to perish, but for all to come to repentance." Paul said in Titus 2:11: "For the grace of God has appeared, bringing salvation to all men." In 1 Timothy 2:4, he said that God "desires all men to be saved and to come to a knowledge of the truth." Finally, John wrote in 1 John 2:2 that Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world."
These and numerous other passages in Scripture show that God's grace is freely offered to all. There are many, however, who believe and teach otherwise. Many people in the religious world believe that, before man was ever created, God decided ahead of time whom He would save and whom He would condemn. They contend that Christ died only for those who are thus elected, and that it is impossible for those elected to refuse God's grace or ever turn away from it.
Calvinism
This doctrine of predestination was originated centuries ago by John Calvin (1509-1564). He said: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestined to life or to death. We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment" (Institutes, III.21.5,7, Beveridge translation).
The 5 points of Calvinistic Predestination (TULIP)
T -- Total Depravity - Human beings are so affected by the negative consequences of original sin that they are incapable of being righteous, and are always and unchangeably sinful; human freedom is totally enslaved by sin so we can only choose evil. Opposite doctrine is Depravation - Human beings are sinful, but we are born with the capacity to choose between good and evil. Man is thus capable of choosing to believe and love God and respond to Him.
U -- Unconditional Election - Since human beings cannot choose for themselves, God by His eternal decree has chosen or elected some to be counted as righteous, without any conditions being placed on that election. Opposite is Conditional Election - God has chosen that all humanity be righteous by His grace, yet has called us to respond to that grace by exercising our God-restored human freedom as a condition of fulfilling election.
L -- Limited Atonement - The effects of the Atonement, by which God forgave sinful humanity, is limited only to those whom He has chosen. Opposite is Unlimited Atonement - The effects of the Atonement are freely available to all those whom He has chosen, which includes all humanity, as in, "whosoever will may come."
I -- Irresistible Grace - The grace that God extends to human beings to effect their election cannot be refused, since it has been decreed by God. Opposite is Resistible Grace - God's grace is free and offered without merit; however, human beings have been granted freedom by God and can refuse His grace.
P -- Perseverance of the Saints - Since God has decreed the elect, and they cannot resist grace, they are unconditionally and eternally secure in that election. Opposite is Assurance and Security - There is security in God's grace that allows assurance of salvation, but that security is in relation to continued faithfulness; we can still defiantly reject God.
Total Depravity
Calvinist Michael Bremmer says, "The Scriptures teach that we are incapable by our own will or goodness to redeem ourselves from our depravity inherited through the sin of Adam. We cannot transform our character or moral disposition in any fashion that will redeem us from sin. Nor can we, in this state of sin, will to love and obey God or exercise faith; however, the heart of the matter is not that we cannot save ourselves, but that we do not want to be saved. Inability means humanity cannot redeem itself from its sin and corruption; depravity means humanity has no inclination to redeem itself. Salvation is impossible unless God supernaturally intercedes by electing and calling a particular people for Himself."
Calvinists teach that all are born guilty of original sin, i.e., the sin of Adam. In 1 Corinthians 15:22, Paul says, "In Adam all die." In Romans 5:12, he says, "Just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned." Ephesians 2:1-3 talks about those who were "by nature children of wrath." Calvinists interpret these passages to mean that all are born in sin (guilty of Adam's sin) and therefore spiritually dead (until called by God).
1 Corinthians 15:22 Calvinists claim that Paul here is speaking of spiritual death inherited by all because of Adam's sin. But Paul does not really appear to be speaking of spiritual death in these passages; the entire context of 1 Corinthians 15 is physical death and resurrection from death. It is mentioned over and over throughout the chapter, first in v3-4 and then in every verse starting at v12 and continuing through v22. V3-4 tell us that Christ died (physically) but was then resurrected. V12-22 tell us that since Christ rose from the dead, so can we. V21-22 teach that as physical death came about because of one man (Adam), resurrection from death comes about because of another man (Jesus). Paul says nothing about the guilt of Adam's sin being passed on to others, only the consequences--physical death.
Romans 5:12 It is again contended that Paul is referring to spiritual death in this passage; but is he? Paul's reference to Adam appears to be connected to his reference to Abraham in the previous chapter. The Jews felt salvation was due only them because they were descended from Abraham ("our forefather"-4:1), but Paul argues that salvation is also for the Gentiles. He shows that Jews and Gentiles are all descended from Adam and have something in common with him. His point is that all have physical death in common because of Adam, and that all can have life because of Christ. V12 says: "Through one man sin entered into the world, and death through sin." This is consistent with Genesis 3:22-24 where it says that because of sin, Adam was driven out of the garden "lest he stretch out his hand, and take also from the tree of life, and eat, and live forever." Though he did not die at that very moment, the sentence was then pronounced and provision for such was then completed.
Augustine (5th century forerunner of what would become Calvinism) based his doctrine of original sin primarily on Romans 5:12, but it should be noted that he had to rely upon the Latin text which states: "By one man sin entered the world, and death by sin; so death passed upon all men, for in him all men sinned." The phrase "in him" was used to teach that all are guilty of Adam's sin. However, in the more reliable Greek texts, "in him" is eph ho, which actually means "since, because, inasmuch as," and is so rendered in most modern translations. Such a rendering shows an emphasis, not on Adam's sin only, but also on the sins of all mankind thereafter. Death spread to all men because sin spread to all men.
In v13-14, Paul says there continued to be both sin and death from the time of Adam up until the time of Moses and the Law, but that "sin is not imputed when then is no law." In other words, they were suffering the consequences of sin (physical death) even though (because there was no law) they were not counted guilty of sin. In fact, v14 says there were "those who had not sinned in the likeness of the offense of Adam." Adam transgressed concerning a law, but there was no law after Adam until Moses and therefore no guilt of sin, only the consequences of physical death.
If Paul were saying that all suffer spiritual death because of Adam's sin, then he could not say that "sin is not imputed" (v13). He would have had to say that even though there was no law, the guilt of Adam's sin was still imputed to them. That's basically what Calvin said, but it's the opposite of what Paul said. If sin is not imputed, then there is no guilt and no spiritual death. It was not the guilt of Adam's sin that was passed on to all, but rather the consequences, that being physical death.
In chapter 6, Paul goes on to speak of death metaphorically--actually in two ways. He says we will die spiritually unless we die with Christ to sin (v6-8). Spiritual death is the "wages" of sin (v23); it is something we earn/deserve if we are guilty of committing sin. It is not something given at birth because of Adam's sin. Adam's sin has corrupted our bodies, but our own sins corrupt our souls. There is no dispute that Adam sinned and all of us since have also sinned, but nothing in this (or any other) passage teaches that all are born guilty of Adam's sin.
Ephesians 2:1-3 This passage talks about those who were "by nature children of wrath." There is no dispute that we are all born with a sinful nature, if by that it is meant that we are born into an environment of sin and will all ultimately commit sin (Romans 3:23). Sin does indeed become our nature, but that is not the same as being born with a guilty nature. Remember according to 1 John 3:4, sin is lawlessness--it is transgressing a law; therefore guilt comes by doing such, not inheriting such. Paul doesn't say they were born deserving of the wrath of God, but rather they became such because "You were dead in YOUR trespasses and sins, in which YOU formerly walked according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind." Paul says they were children of wrath because they sinned. Not because Adam sinned. And not because they were born guilty of sin.
The Bible teaches that one may at times suffer the consequences of another's sin, but not the guilt. This is clearly stated in Ezekiel 18:1-20. Verse 20 says: "The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself." (See also Exodus 32:31-33; Deuteronomy 1:34-39.) Rather, the Bible teaches that each will be judged by his own actions (Matthew 12:36-37; Romans 2:6-"God will render to every man according to his deeds."; 2 Corinthians 5:10; 1 Peter 1:17).
If we are born guilty of sin, then why are children portrayed all throughout Scripture as pure and innocent?! In Jeremiah 19:1-6, the slaughter of children in sacrifice to Baal was called "the blood of the innocent." Jesus Himself said that we need to be like little children (Matthew 18:1-3; 19:13-14). Paul also said that we need to be like babes concerning evil (1 Corinthians 14:20). Ecclesiastes 7:29 says, "God made men upright, but they have sought out many devices." Several other passages indicate that one is born innocent but, at some later point, becomes guilty by choosing sin (Romans 7:9-11; Ezekiel 28:15-King of Tyre was "blameless in all your ways from the day you were created until unrighteous was found in you."; Isaiah 59:1-2). In fact, the words "redeemed" and "reconciled" indicate that we are bought back and restored to a position of favor with God (see Colossians 1:14, 20; John 3:3-7), which means we had to have had His favor originally. Redemption makes no sense if we were born guilty of sin and separated from God.
Furthermore, Calvinists teach that man, born in sin, cannot do anything good or choose to do good or love God until God changes their will, and that He only does this for the elect. The Bible, however, teaches that man is created with the capability to choose good rather than evil. Romans 2:14-16 talks about Gentiles doing by nature the good things of the Law. Acts 10:1ff says that Cornelius, though not saved, was "a devout man, and one who feared God with all his household, and gave many alms to the people, and prayed to God continually." Indeed man does have the freedom to make such choices as is evident in the words of Joshua: "Choose for yourselves today whom you will serve" (Joshua 24:15).
God has not supernaturally interceded in the lives of particular individuals to call them to His grace, but rather He has called all men by Jesus Christ and His gospel. John 1:9 says that Jesus is "the true light which, coming into the world, enlightens every man." Romans 1:16 declares that the gospel "is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Romans 10:17 says that "faith comes from hearing, and hearing by the word of Christ." In 1 Corinthians 1:18, Paul says, "The word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God." Finally, in Matthew 11:28, Jesus said, "Come unto Me, all who are weary and heavy-laden, and I will give you rest." Why would He invite all of us if most of us were created incapable of accepting that invitation?! The Bible teaches that Jesus is standing at the door and knocking; each of us must decide whether or not to open that door to Him (Revelation 3:20; see also 22:17).
Unconditional Election
Reformed theologian Louis Berkhof defines unconditional election as: "That eternal act of God whereby He, in His sovereign good pleasure, and on the account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and eternal salvation."
The Bible does indeed teach predestination, but not as Calvin did. Perhaps the two most common passages on the subject are Romans 8:28-30 and Ephesians 1:3-11. In Ephesians 1, Paul is writing to Christians, and he says, "He predestined us to adoption as sons through Jesus Christ to Himself…." There are two key words in this passage: "predestined" and "adoption." "Predestined" (Gr. proorizo 4309), according to Thayer, means: "predetermine; decide beforehand." It means that God decided something ahead of time. "Adoption" means that we become God's children when we are born again.
Question: what did He decide (v5)? The Bible says, "…to adoption as sons through Jesus Christ." God decided ahead of time that we would be His children and, according to v4, that we be "holy and blameless before Him." Which is, after all, the only way that anyone could be His children since God is holy. God can have nothing to do with sin and those stained by it, so God had a plan from the beginning as to how we could be holy and blameless.
How does it happen? The Bible says, "…through Jesus Christ;" "…through His blood;" and, "…according to the riches of His grace." The focus of being "predestined" is more on "through Jesus Christ" than it is "us to adoption as sons." It was God's eternal plan that Christ would give His life so that He could have children. It seems the focus of this doctrine has been perhaps too much on us and not on Jesus! Is this not consistent with the purpose of the entire OT and the Old Law, i.e., to bring us to Christ? Christ coming and dying was predestined. Therefore, our need to believe so that we might have salvation in Him is also predestined (the culmination of God's eternal plan). In Ephesians 3:8-11, Paul talks about the Lord's church and the gospel message. In verse 11 he says, "This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord."
Romans 8:28-30 discusses the same thing as Ephesians 1:4. What was predestined? That we should "become conformed to the image of His Son." Thus, as in Ephesians 1, it was God's eternal plan that we become His children through Christ. (See also Acts 4:28 and 1 Cor 2:7-only other 2 occurrences.)
Christians are God's chosen people, not individually selected, but as a whole. Just as the nation of Israel was at one time God's chosen people (Deuteronomy 7:6), so likewise Christians are now such. 1 Peter 1:1-2 talks about Christians being "chosen by the foreknowledge of God." But it seems clear that Peter is referring to the entire body, not selected individuals, in 2:9 when he says, "You are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous grace."
Calvinists refer to Romans 9 to show that God has indeed chosen some and rejected others. They claim that Paul herein teaches that God has a right to predestine certain individuals as His elect and to condemn others as He so chooses. But the context of the chapter is consistent with that of the entire letter; it not about individuals, but rather God's right to save not only Jews, but Gentiles as well. Paul teaches that Israel was indeed at one time God's chosen people (v4), but they can only continue to be such by faith in Jesus (v30-33). Paul sadly states that only a remnant of Israel will thus be saved (v27) along with the Gentiles who also believe (v24-26). His point is summarized in 10:12: "For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call upon Him."
v1-4 Paul's concern for his brethren of Israel to whom belong adoption
v6-8 Paul distinguishes between physical and spiritual descendants of Abraham (Galations 3:7, 29)
v11 God decided beforehand that all would be blessed through the lineage of Abraham, Isaac, and Jacob
v13 God saw beforehand that He would approve of Jacob's faith and not Esau's
v15 God has the right to choose whom He wishes-
v20-26 Therefore He has the right to choose the Gentiles
v27, 30-33 Salvation is by faith in Jesus, not by works of the Law
Calvinists say that God has predestined some to heaven and some to hell. But Jesus said, "And I, if I be lifted up from the earth, will draw all men to Myself" (John 12:32). Even though not all will accept, He has still called all men and His ultimate desire is that all would be saved. Some Calvinists say that God hates sinners and loves only His elect. But Jesus looked at the rich young ruler, a sinner, and "felt a love for him" (Mark 10:21). Calvinists say that God's grace is unconditionally given to those He has selected, but the Bible says, "For by grace you have been saved through faith" (Ephesians 2:8). Galations 3:26 says we "are all sons of God through faith in Christ Jesus." Romans 9 makes it clear that salvation is certainly conditional; there is no salvation without faith.
Limited Atonement
Michael Bremmer states: "Calvinists . . . believe Christ's death is sufficient for all, but efficacious for only those whom the Father has given to Christ, the elect. Christ died not to make salvation possible, but to make salvation sure for the elect. The Westminster Confession of Faith reads: `As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam, are redeemed by Christ; are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved, but the elect only.' The Puritan John Owen writes: `The death and blood shedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter.' In other words, Jesus Christ died for, and redeemed only, the elect. This is what Calvinists mean by limited atonement or particular redemption. I favor the phrase particular redemption over limited atonement since it accurately describes the doctrine Calvinists believe."
In 1 Corinthians 6:20, Paul says, "For you have been bought with a price: therefore glorify God in your body." In Acts 20:28, in speaking to the elders from Ephesus, Paul refers to "the church of God which He purchased with His own blood." Indeed Christ has paid the ransom. Calvinists teach that He did so only for the elect.
The doctrine of Limited Atonement, however, is not consistent with the Bible. There is hardly a clearer teaching in Scripture but that Jesus died for all. Isaiah 53:6 says, "All of us like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall on Him." 1 Timothy 2:5-6 says that Jesus "gave Himself a ransom for all." 1 John 4:14 says, "And we have beheld and bear witness that the Father has sent the Son to be the Savior of the world." Hebrews 2:9 says, "But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone." (See also Luke 19:10; 2 Corinthians 5:14-15.)
Furthermore, the Bible teaches that the blood of Christ can wash away anyone's sin. John the Baptist declared of Jesus: "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). 1 John 2:2 says that Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world."
Calvinists argue that if Christ died for all, then all are saved. If He paid the price for all, then all have been redeemed. If Christ is truly the propitiation for all, then God's demands are satisfied for all. But they forget one vital detail: not all accept the gift! The debt has surely been paid for all by Christ, but not all choose to believe and put on Christ (Galations 3:26-27). 1 Timothy 4:10 says, "For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers." Again, salvation is conditional on faith. Christ died for all, but not all believe and accept His gift of salvation.
Finally, to say that Christ died only for His elect is to plainly contradict what Peter says by inspiration in 2 Peter 2:1-4. Peter talked about false teachers who were "even denying the Master who bought them, bringing swift destruction upon themselves." He clearly states that those who teach such "destructive heresies" and those who follow after them will be lost eternally, even though Jesus had paid the price for their salvation.
Irresistible Grace
The Westminster Confession states: "All those whom God has predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving them a heart of flesh; renewing their wills, and by His almighty power determining them to that which is good; and effectually drawing them to Jesus Christ, yet so as they come most freely, being made willing by His grace. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it" (Chapter 10 Section 1 and 2).
It is certainly true that some hear the gospel and then believe and obey it. Others hear that same gospel proclaimed and reject it. Calvinists say that it is God who makes this difference, that He selects certain ones and then supernaturally persuades only them to come to Him. They teach that it is impossible for one who is elect not to believe, and that it is impossible for one who is not elect to believe.
The Bible, however, teaches that we are called, not by a supernatural act of God, but by the gospel of Jesus Christ. Romans 1:16 declares that the gospel "is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Romans 10:17 says that "faith comes from hearing, and hearing by the word of Christ." Paul said in 1 Thessalonians 2:13, "We also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe." Hebrews 4:12 says, "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart."
To say that some have been rendered by God as incapable of believing the gospel is to contradict what the word of God says about the gospel. Calvinists must limit the power of the gospel itself in order to justify their doctrine. In 2 Timothy 2:2, Paul told Timothy, "And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also." This is God's plan: the gospel is to be preached for it has the power to cause men to believe!
The doctrine of Irresistible Grace states that God wills a person who is elect to believe, and that it is therefore impossible for that person not to believe. This too contradicts the Bible, for there are many examples of those who indeed resisted. In John 5:39-40, Jesus said that the Scriptures bear witness of Him. But, He says, "You are unwilling to come to Me, that you may have life." In Matthew 23:37, Jesus laments over Jerusalem. He was certainly willing for them to be saved, but they were not. In Acts 6:8-10, Stephen was "full of grace and power . . . and the Spirit," and yet those who heard his preaching resisted. In Acts 7:51, before Stephen is put to death, he said, "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit."
Jesus said in Matthew 7:13-14 that only a few would be saved and that most would be lost. In Matthew 22:14, He said, "For many are called, but few are chosen." Indeed, all are called by the gospel, but only a few wish to be one of God's chosen. This, however, is not God's desire nor is it His fault. He is not willing that any should perish, and He has done everything necessary to provide a way of salvation. He sent His Son to redeem all that would accept His gracious gift. He sent His Spirit to inspire the written message of good news. God wants each of us to be saved, but the choice is up to us.
Perseverance of the Saints
Michael Bremmer explains this doctrine: "Is it possible for a person who has been a devoted Christian most of his or her life to suddenly fall into sin, die, and as a consequence for dying with unconfessed sin, to lose their salvation? Is it possible for one who is born-again to decide no longer to be a Christian and give up their salvation? Is it possible for a truly born-again Christian to continually live in sin, believing "once saved, always saved?" These are some questions this article will focus on as we examine the doctrine of the Perseverance of the Saints. The doctrine of the Perseverance of the Saints means `They whom God hath accepted in His beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere to the end and be eternally saved.'
"The doctrine of the Perseverance of the Saints (DPS for short) teaches that those whom the Holy Spirit regenerates and God justifies, can never totally nor finally fall away from grace. Perseverance of the saints does not mean that believers do not sin, fall into sin, or never backslide. Nor does it mean that the grace of God within believers is always at the same intensity throughout the Christian life, or that the Christian's heart never grows cold. The life of the apostle Peter, as with the lives of many of God's best saints, confirms these facts to be true. What the DPS does mean is that God will not allow a Christian to remain indefinitely in any one of these sinful conditions. The reason for this is not to be found in the Christian, but in the faithfulness and almighty power of our heavenly Father. DPS is further defined as: `That continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion.'
"If it is true that God has from eternity chosen some to eternal life, as the Scriptures plainly state, then the DPS also must be true, for God's decree is immutable and unchanging. Buswell says: `If God has unconditionally elected to save a people, and if He has provided atonement which makes their salvation certain, then it follows by inevitable logic that those whom God has elected to eternal salvation will go on to eternal salvation. In other words, a denial of the doctrine of the perseverance of the saints is a denial of the sovereign grace of God in unconditional election.'"
As Paul approached the end of his life, he spoke with great confidence regarding his eternal salvation. "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing (2 Timothy 4:6-8)." Paul had great confidence, not in his own perfection, but in the saving grace of God.
But Paul also warned about the need to remain faithful in order to receive that eternal salvation. In 1 Corinthians 9:25, he admonished the Corinthian church to exercise self-control in all things. Paul then spoke of himself in verse 27 and said, "I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified (KJV: "should be a castaway")."
If Calvin's doctrine of Perseverance were true, then there would be no need for the great number of passages in the Bible that warn against apostasy. One need not be in fear of losing one's salvation if one is faithfully "walking in the light" (1 John 1:7). But Scripture certainly teaches that it is possible for a person to lose his salvation if he chooses to turn away from Christ and the grace of God (See: Bob Williams).
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