Bible Study: Romans 10:5-13. Confess and Believe

For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. But the righteousness based on faith says, "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down) or "'Who will descend into the abyss?'" (that is, to bring Christ up from the dead). But what does it say? "The word is near you, in your mouth and in your heart" (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, "Everyone who believes in him will not be put to shame." For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For "everyone who calls on the name of the Lord will be saved."

"With that confession Paul links believing in the heart. The reference to the heart points to the inwardness of faith; Paul is not referring to a superficial confession, accompanied by no more than a token faith. He is referring to a faith that takes hold of the whole of the inner man...It means that faith has content; Paul is not advocating a fideism in which all that matters is to believe. To Paul it matters that we believe, but it also matters what we believe. Here he speaks of believing that God raised him from the dead. The resurrection is of critical importance. It is at the cross that God did his saving work, but Paul does not believe in a dead martyr but in a living Savior." -Leon Morris (Commentary on Romans)

Grace and Peace,
Stephen

Unconditional Election Part 10

X. Romans 9

If Romans 8 is the most uplifting passage in the Bible for Christians (and I believe it is) Romans 9 the less exciting attempt to defend its validity. In other words -for my fellow football fans- if Romans 8 is Darren McFadden Romans 9ff is the offensive line; pushing his enemies aside while he runs to the end zone.

Last week we saw some of what Romans 8 tells us about election. Today we look at the chapter in the Bible that explains how Romans 8 can be true while the ethnic nation of Israel, as a whole, stands in unwavering opposition to their messiah and their salvation. This is a truth that saddened Paul to no end.

After showing much love to his Jewish brethren Paul gives the thesis of the chapter, "[It] is not as though the word of God has failed" (Romans 9:6). After this the big debate is on whether Paul argues on the basis of God's choice of nations or if he argues on the basis of God's choice of individuals for salvation. Let's follow Paul's argument and see what it looks like.

9:6-9 "For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but 'Through Isaac shall your offspring be named.' This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: 'About this time next year I will return, and Sarah shall have a son."
So now Paul is making a distinction between ethnic Israel and spiritual Israel (or the people of God). Just because one is a child of Abraham according to their genealogy does not mean they are a spiritual child of Abraham. The example is Isaac who was not Abraham's first born child and yet he inherited the promise to Abraham.

9:10-13- "And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, 'The older will serve the younger.' As it is written, 'Jacob I loved, but Esau I hated."

"Not only so" is our signal that Paul is going even further to make his point. He doesn't only have one example of this but he has an even better one that has no loopholes in his back pocket. He goes to the example of Jacob and Esau who had the same parents and were born into the same situation according to nature. Yet God told Rebekah that Jacob would inherit the blessing rather than his older brother Esau for a simple purpose, namely, "in order that God's purpose of election might continue..." In fact, Paul explicitly says that this was not on the basis of works but instead because of Him who calls. In other words, the difference between Jacob and Esau in God's eyes was not what one or the other would do but God's purpose for one or the other.

In his sermon, "Why I am Predestined Not to be a Hyper-Calvinist" Dr. Ergun Caner poses the question meant to refute this doctrine, "did God hate Esau because he was Esau, or did God hate Esau because of what Esau did?" Unfortunately for Dr. Caner (I do have much respect for the man and his hard work) this passage clearly go against his point. It certainly appears to be teaching that God hated Esau because He decided not to set His love on him in the same way that He did Jacob.

(Note: In a later post I will explore some objections including Paul's use of these Old Testament passages)

9:14-18- "What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.' So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, 'For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.' So then he has mercy on whomever he wills, and he hardens whomever he wills."

Paul, being true to his writing style, anticipates the objections to his point. This is very important for our understanding of the preceding verses (9:6-13) because objections to an argument usually say a lot about the argument itself, especially an objection raised by the author of the argument.

In this case the objection is that this is seemingly unjust on God's part. Paul uses God's words to Moses in Exodus 33:19. Paul's conclusion is that it doesn't depend on the will of man but on God. Sound familure? He's making the Jacob and Esau point again!

Paul then goes back to quoting the Old Testament where it is clear that God's purpose in raising up Pharaoh was to defeat him. The implications this has for God's sovereignty over all things are pretty huge. Consider all of the death in Egypt that resulted in God showing His power. His conclusion from Pharaoh's situation is that God not only has mercy on whomever He wills but also that He hardens whomever He wills. Nail in the coffin on this point? Not yet!

9:19-24- "You will say to me then, 'Why does he still find fault? For who can resist his will?' But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?' Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he^AI)"> has called, not from the Jews only but also from the Gentiles?"

Now Paul anticipates another objection. This time it is the very common objection that God's absolute sovereignty over salvation negates man's responsibility in the matter. This time Paul doesn't go to the Old Testament but instead reflects on what it means to be the Creator. His point is that God, as Creator, as the right to use His creation for His purposes. We should not, however, take this into the ditch of thinking that God doesn't care what we do on earth. Even though God has a purpose for the Pharaohs of the world Paul still describes Him as enduring them with much patience. I believe this is because God is passive in reprobation. Though He calls Christians to salvation He does not actively work to make bad people bad. He simply leaves them in their rebellion against Him.

Finally Paul comes back to the Jews and Gentiles. If he were making all of these points about nations all along it would seem odd for him to say "not only of the Jews but also from the Gentiles?" As the original reader I would be saying, "isn't that what you were talking about all along?!" But Paul wasn't talking about election at a mere national level. He was teaching on the unconditional election of individuals in order to explain why the word of God has not failed despite ethnic Israel's unbelief. He will continue to explain God's redemptive plan for the Jews in the chapters that follow.

Thanks for hanging with me.

Grace and Peace,
Stephen

John Piper on the Infinite Value of Christ's Death

Be an Expert in the Gospel!

And God spoke all these words, saying, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery." (Exodus 20:1-2)

In his sermon last week R.W. Glenn encouraged his congregation to become "experts in the gospel." The gospel should be the point to which Christians return again and again to find grace, hope, and a reason to live differently in this world.

Too many Christians are experts in secondary things while stammering at the mere thought of a coherent presentation of the gospel. If you see yourself as the type of person of which I am speaking you are certainly not alone. However, it's time to stop being that kind of person.

Until you have become an expert in the gospel you have no right to be an expert in morality.

Until you have become an expert in the gospel you have no right to be an expert in conservative politics.

Until you have become an expert in the gospel you have no right to be an expert in parenting philosophy.

Until you have become an expert in the gospel you have no right to be an expert in the direction and values of your church.

I say this because all of these things can only be understood rightly when one has a proper view of the gospel. Consider the verse at the beginning of this post which precedes the ten commandments. The ultimate code of morality is not given as a to do list. It is the proper life of a people who have been mercied by a gracious God.

What about the sermon on the mount? People of all religions (and non religions) love to quote Jesus' words as if a person can become a good person. They just happen to forget that the two books that contain the sermon on the mount are gospels. Their primary purpose is to bring about faith in Christ as Savior first. Flowing from that salvation is the life that follows his teaching.

All that is to say be an expert in the gospel. Remind yourself of what it is and what it has done for you.

Grace and Peace,
Stephen

More Posts on the Gospel:

The Gospel in 60 Seconds.
More Thoughts on the Gospel.
Subtraction by Addition.
The Gospel in 6 Minutes (John Piper)

Quietly

Quietly we come before your presence here today
Agreeing with the Spirit as we come
And rags of filth are all we have when asked to bring our best
We claim nothing but your righteousness

So here we are this body crying out to You today
Our need of mercy once again is large
We know that You are the only thing that satisfies our heart
Oh bind us like a fetter once again

Chorus:
And we come to You Father
Because of what he's done
By Jesus our sacrifice was made
And we enter in Your presence
Singing only by the Lamb
And grafted we stand in awe of You again

-Daniel Renstrom

Bible Study: Romans 10:1-4 "Ignorant of the Righteousness of God"

Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes.

"Settle it once for all. You will not ever be good enough to provide a righteousness of your own that could be the ground of your justification. Either Christ will be your righteousness, or you will perish. And when you have settled this with God, and trusted Christ for righteousness, then by that same faith savor him so supremely that you make progress in severing the roots of sin in your life. In other words, fight the fight of faith not in order to be justified, but because you are justified. Your children will see the difference." -John Piper

Unconditional Election Part 9

Part IX Romans 8

It could be said that some of the biggest peaks in the Bible are contained in Romans 8. The chapter begins with the most comforting statement a Christian can read, "There is therefore now no condemnation for those who are in Christ Jesus." (8:1). But for the purpose of this series on the doctrine of unconditional election Romans 8 provides us with what is often referred to as the golden chain of redemption.

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:28-30)

First we must see the sovereignty of God over this entire argument. The reason Paul gives us this "golden chain" is to support "all things work together for good" which is reminiscent of Ephesians 1:11. You might say that God is responding to faith here. It says that all things work together for good for those who love God. But Paul continues to explain that the people who love God have been "called according to his purpose." What does that look like? Well let's see how else Paul describes these people.

Foreknown- It is common for non-Calvinists to use Paul's words "those whom He foreknew..." to modify everything else in the passage. However, the term used in this way is actually referring to election. It would take a much longer post to give a full discussion but consider 1 Peter 1:20 where Christ is called "foreknown." Does that merely mean that God knew about Christ? Or Romans 11:2 where it is said that God has not rejected His people "whom he foreknew." Is this on the basis of knowing facts? Or people?

Predestined to be conformed to the image of His Son- I have read people saying that this is not a comprehensive description of salvation because it does not mention sanctification. However, this link of the chain clearly refers to the process by which God makes us like Christ. Those whom God foreknew (read foreloved) He predestined to be sanctified.

(Side Note) "in order that he might be the firstborn among many brothers" This phrase doesn't really make sense if there is the possibility that no one would make the choice to receive Christ.

Called- We have already seen that these are called "according to His purpose" and now it is placed within the chain. This must refer to more to more than the general call of the gospel unless we believe that everyone will be saved. This "call" is the effectual call when God regenerates the elect person and brings them to saving faith through the witness of the gospel message.

Justified- Again, the connection between calling and justification makes it difficult to say that God isn't targeting a specific people with His saving grace. Those whom God foreknew, predestined, and called are then justified and there is no condemnation for them.

Glorified- We haven't done an entire post on glorification but in this context it shows that God brings His people to the end of the journey. There is no losing of one's salvation after justification. God preserves and causes to persevere those who are in Christ. He will lose none of them.

I hope this is helpful.

Grace and Peace,
Stephen

What does it mean that our citizenship lies in heaven?

Courtesy of The Gospel Coalition.



Grace and Peace,
Stephen

Anonymous Q&A Part 2

Welcome to part 2 of anonymous Q&A where you have already asked the questions and I bring you the answers. In some ways it's like a clip show for blogs. Here's the deal. When you find my blog via Google I know exactly what search you used to find me (I don't know who asked the questions, just what the questions were). Most of the searches are people trying to find out if James MacDonald or Matt Chandler are Calvinists (yes) and 5-pointers at that (yes). So here are some of the things that you- or more appropriately, yall- wanted to know.

Explain Romans 9:6-8.

I actually have a pretty recent post on this passage. I think the most important thing to remember at this point in the chapter is that Paul is coming off one of the peaks of the entire Bible in Romans 8 ("There is therefore now no condemnation for those who are in Christ Jesus...") but he feels the weight of the question that must be on the reader's mind, namely, what about the Jews? So Paul begins by explaining his deep longing for the salvation of his kinsmen. Now in 6-8 he is defending God, making sure it is clear that the Word of God has not failed. He supports that argument with the truth that has come to be the foundation of what we call unconditional election.

How should we treat apostates?

A couple of months ago I wrote a post making the point that there is a "strange grace" in the apostasy of those who were never truly born-again. This is based on 1 John 2:19. But how do we treat these people? I think my last point in that post makes the point I would make here. We should evangelize them. But remember, you can't associate with them in the same way as you would if they were a brother or sister in Christ.

Is it against the Bible to play the lottery?

Last year I put up what John MacArthur wrote on this subject. I don't have much to add to what he says. If you have put yourself in a bad spot financially because of gambling turn to Christ. The gospel is for you as much as it is for the worst murderer, the religious hypocrite, and worst of all myself.

What book of the Bible speaks on relationships?

All of them. But lets assume the question is about "romantic" relationships. Song of Solomon is the first thing that comes to mind. Also, the book of Ephesians lays out the gospel and when you get to chapter 5 it shows the major implications the gospel has on marriage. There are some great Proverbs on relationships as well. A great ministry to point you in the right direction (and probably some great portions of the Bible that I failed to mention) is Family Life.

What will happen to those who never accept Christ?

They will be judged for their sins eternally in the lake of fire. Whether a person knowingly rejects the gospel or merely sees the fingerprints of God in creation and rebels against what he knows to be God's moral standard (see Romans 1-2) a person without Christ is under the wrath of God. I wish I thought more about that and lived was a better example of missional living.

Finally, I got hits from some people searching for Jason Lapp's blog. Thanks for stopping in for directions.

Grace and Peace,
Stephen

Let Us Love and Sing and Wonder

Let us love and sing and wonder,
Let us praise the Savior’s Name!
He has hushed the law’s loud thunder,
He has quenched Mount Sinai’s flame.
He has washed us with His blood,
He has brought us nigh to God.

Let us love the Lord Who bought us,
Pitied us when enemies,
Called us by His grace, and taught us,
Gave us ears and gave us eyes:
He has washed us with His blood,
He presents our souls to God.

Let us sing, though fierce temptation
Threaten hard to bear us down!
For the Lord, our strong Salvation,
Holds in view the conqueror’s crown:
He Who washed us with His blood
Soon will bring us home to God.

Let us wonder; grace and justice
Join and point to mercy’s store;
When through grace in Christ our trust is,
Justice smiles and asks no more:
He Who washed us with His blood
Has secured our way to God.

Let us praise, and join the chorus
Of the saints enthroned on high;
Here they trusted Him before us,
Now their praises fill the sky:
“Thou hast washed us with Your blood;
Thou art worthy, Lamb of God!”

Hark! the Name of Jesus, sounded
Loud, from golden harps above!
Lord, we blush, and are confounded,
Faint our praises, cold our love!
Wash our souls and songs with blood,
For by Thee we come to God.

-John Newton

New Look

The blog has a new look. For most of you that is no shock but some of you RSS and need to check it out. My talented brother Jonathan worked hard on this for me. I didn't even give him a idea to start off. So thank you very much Jonathan. It looks great.

Stephen

Bible Study: Romans 9:30-33. The Stumbling Stone

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written,

"Behold, I am laying in Zion a stone of stumbling, and a rock of offense;
and whoever believes in him will not be put to shame."

"God’s demand for faith on the part of men is in no way inconsistent with His sovereignty. By His own sovereign decree, His gracious offer of salvation becomes effective only when it is willingly received by faith. In regard to salvation, the other side of divine sovereignty is human responsibility. From the human standpoint there is a tension, even a seeming contradiction, between those two realities. By human reasoning, they seem mutually exclusive. But both of them are clearly taught in God’s Word, and when one is emphasized to the exclusion of the other, the gospel is invariably perverted. By His own determination, God will not save a person who does not believe in His Son, and a person cannot save himself simply by the act of his own will, no matter how sincere and heartfelt. In God’s sovereign order, both His gracious provision and the exercise of man’s will are required for salvation. Like many other revelations in Scripture, those two truths cannot be fully harmonized by reason, only accepted by faith." -John MacArthur (MacArthur New Testament Commentary: Romans)

Grace and Peace,
Stephen

Do Hard Things

I was amazed to see this kid Zac Sunderland on Sports Center first because he was the embodiment of the "Rebelution" movement and second because he actually claims to be a part of the "Rebelution" movement. Because of Alex and Brett Harris (Josh Harris' little brothers) young people are starting to see themselves as more than mall rats who spent half of their young lives in a haze of social confusion. They are seeking to glorify God in their lives right now.

Click here for more information.

Grace and Peace,
Stephen

Unconditional Election Part 8

VIII. John 10:24-30.

Three weeks ago we saw Luke attributing the belief of the Gentiles to their election. Two weeks ago we saw Paul announcing that the Thessalonians election was worked out in their faith. Today we will see Jesus telling some Jews why they don’t believe in him.

In John 10 Jesus is causing quite a stir. The chapter begins with Jesus comparing himself to a door and a shepherd and presenting his death as one for a particular group (For more on this see my series on Limited Atonement). This made some Jews think he was insane and others think he might be much more. So in John 10:24 they approach him.

The Jews basically say to Jesus “for crying out loud either say you are the Messiah or get to the mental institution!” Instead of answering them directly Jesus says “I told you and you do not believe” (10:25). He continues to explain that he has proven himself as divine by the many signs he has performed. So why don’t they believe? Jesus tells them, “you do not believe because you are not part of my flock” (10:26). Word order is important. It is not that they are not part of his flock because they do not believe, rather, they don’t believe because they are not of the flock.

Consider what Jesus has already said in the chapter about his flock:

• They know him and hear his voice (v3- 4, 14, 16).
• They do not follow but run from those who are not the shepherd (v5, 8).
• They will be saved (v9).
• They will have abundant life (v10).
• Jesus lays his life down and takes it up again for them (v11, 17-18).

Here we see Jesus telling people that they do not believe because they are not of this flock. Belief is a common term in John for the initial faith that is unto salvation. Therefore we see another passage teaching salvation as an outworking of God's unconditional decree in election.

Grace and Peace,
Stephen

Becoming the Message Part 2

Check out part 1 here.

Here are some more ways that Paul became the message of the gospel to the lost:

4. In the urgency with which he proclaimed the message.

Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. (2 Cor. 5:20)

Had Paul tried to communicate the gospel in the same way that many Christians today (myself included) do the gospel may not have may not have spread as wide as it did. Paul didn’t merely communicate the gospel as if he had all the time in the world to convert them, he became the message by demonstrating the urgency of the gospel.

5. In his suffering.

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church… (Col. 1:24)

John Piper can be credited for great insight on the meaning of this strange phrase Paul uses. He uses the exact same terminology in Philippians 2:29-30:

So receive [Epaphroditus] in the Lord with all joy, and honor such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.

In the same way that we would certainly say that nothing is lacking in the sufficiency of the atonement of Christ we can say that there was nothing lacking in the value of the gifts of the Philippians. Epaphroditus, however, became a presentation of the Philippians love for Paul in that he was willing to suffer to bring the gift to him on the Philippians behalf.

Likewise, Paul’s suffering completed what was lacking in Christ’s afflictions in that the lost cannot see Christ’s willingness to suffer for their salvation. They can, however, see Paul’s willingness to suffer in order to bring the message of Christ’s suffering to them.

Part 3 is still to come.

Grace and Peace,
Stephen

Why Celebrate a Dead Man's Birthday?

If you read many Christian blogs (including this one) you are probably aware that last Friday was the 500th anniversary of John Calvin's birth. You might be wondering, however, why you know about Calvin's birthday and why it matters. So I thought I would take some time to explain why I decided to mark this occasion in no particular order.

It's Fun- Who doesn't enjoy celebrating birthdays, anniversaries, and other occasions?

It Reveals God's Faithfulness Through the Centuries- Sure, we could talk for hours about the differences between us and Calvin. We could discuss his context and just how ridiculous his beard would be nowadays. But when I read Calvin's commentaries I am reminded that God's truth spoke as loud and clear in his day as he does now. Calvin's theology didn't originate with Calvin. He is known for his skilled exposition of Scripture.

It Provides Learning Opportunities- Because of Calvin's birthday there has been a renewed interest in Calvin that goes beyond the movement known as "neo-Calvinism." Biographies are being written and republished, virtually every conference led by Calvinist has something about Calvin as the subject this year, and Calvin's books have been on sale. Whether you love Calvin or you hate him, because of people celebrating his birthday you can learn more about why you love him or hate him.

Just some thoughts. Regardless of the occasion for celebration remember to do it for the sake of the name of Christ and not man.

Grace and Peace,
Stephen

Inexhaustible

Verse 1
Hey, you crazy if you think you can grasp
The eternal ruler who is first and is last
Reigns in the present, and He reigned in the past
Who is perfect and has none to learn in a class
I seen a lot of dudes I don' think they get it
Got a picture in our brain but the King can't fit it
We got a lil box but the King ain't in it
He's way too complex, don't get this thing twisted
I could learn bout Him who's on the throne
But like Badu He goes on and on
I could spit a million rhymes till the song is long
But still not have enough bars like a broken phone
To tell all about the God of Romans known
Through the scriptures that picture should blow your dome
He's amazing behold Him, appraise Him He's golden
Inexhaustible, I'm amazed just to know him.

Hook
Hey what you know about this God? He's way too great homie, I can't grasp Him
Hey what you know about this God? He's too complex my mind can't fathom
What you know about this God? He's amazing behold Him appraise Him He's golden
Hey what you know about this God? He's inexhaustible, I'm amazed just to know Him

Verse 2
For instance I just can't get this He is one but eternally exists in three
That's crazy our minds can grip this we
Need to realize we men so our pictures weak
Just try to understand how he came as a man
But remained I Am, all things in His hand
Say what? The King was slain as the lamb
When He came to the land that He made with His hands
Say what? Just try to make your brain understand
He's so big man's like a grain in the sand
That picture's too big for a frame but my plan is to grow
I pray my picture of the King will expand
I could study forever and read all day
But still wouldn't understand the King all the way
I got a long way to go, but I'm pleased to say
I get to live my whole life just to seek His face

Verse 3
Hey it's not enough words in my speech to proclaim His greatness
Not in the whole English language
To exhaust this King, His past is blameless
I won't stop reppin 'till His name is famous
Among all nations, He still prevails
Praise the Lord that He chose to reveal Himself
When He could have just chilled and concealed Himself
Praise the Lord that He chose to reveal Himself
Now we can share in enjoyment, see more and more
The glory, the beauty of the Lord of Lords
Through Creation, or Scripture's the door to more
Can't get it all on this Earth, there's more in store
When we get to eternity, it'll be better
We get to see more of the Lord forever
A million years later, the joy is the same
Seeing still more and exalting His name (Trip Lee. From the Album 20/20)

Grace and Peace,
Stephen

Bonus Post

It is pure coincidence that the study on Unconditional Election comes at the same time that the study on Romans hits chapter 9 (which is a central text for unconditional election). So I'm sure everyone is happy to see a bonus post that isn't teaching you the hard doctrines of the TULIP.

Unfortunately, the bonus post is in honor of John Calvin's 500th birthday. I figure that since everyone else in the Christian blogosphere will be mentioning him today, why not give him some space on the good ol' 24:45 blog?

T.H.L. Parker writes:

[The] last and truest thing to be said of Calvin is that, within the limits of sinful mortality, the unity of his life is astounding. His thoughts, his actions, and his intentions point in the same direction. As he thought, so he lived, and so he purposed. He was like an Old Testament prophet in that he proclaimed the Word of God both by words and by actions. In that sense, the course of his life takes on a certain sacramental reality. It bore visible witness to the gospel he preached. It is this harmony or consistency that gives its particular significance to Calvin’s life. (Portrait of Calvin, 22. Available free in pdf format.)

Many of us don't think of a great expositor when we think of Calvin. Rather, we think of controversy. So I thought it would be good to include Sam Storms' thoughts (via Desiring God) on why Calvin is so controversial.



Grace and Peace,
Stephen

Bible Study: Romans 9:25-29 "Those who were not my people..."

As indeed he says in Hosea,

"Those who were not my people I will call 'my people,'
and her who was not beloved I will call 'beloved.'"
"And in the very place where it was said to them, 'You are not my people,'
there they will be called 'sons of the living God.'"

And Isaiah cries out concerning Israel: "Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, for the Lord will carry out his sentence upon the earth fully and without delay." And as Isaiah predicted,
"If the Lord of hosts had not left us offspring,
we would have been like Sodom
and become like Gomorrah."

"...Paul effectively summarizes the following context, in which Hosea is called to embody the redeeming love of the Lord in again taking to himself his adulterous wife. In this reference to the adulterous wife Paul elaborates what it means to be called God's people: it is to be a harlot embraced and restored by God's love. Perhaps, too, Paul recalls restoration from the wilderness and exile, since that is God's way with His people, according to Hosea (2:14-20; cf. 11:1). Here it is given to a new people." (Commentary on the New Testament Use of the Old Testament. Edited by Carson and Beale, 647).

Unconditional Election Part 7

VII. John 6

One of the most common terms used to refute the doctrine of unconditional election is the phrase “whosever will may come” (Rev. 22:17). Here in John 6:35 Jesus speaks in a similar way:

“Jesus said to them, ‘I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

As a Calvinist I love these words. The universality of the gospel call is part of its beauty. I know that I don’t have to be “good enough” for Christ, I must only trust in him.

We must not, however, take off our theological thinking caps here because Jesus certainly doesn’t stop teaching. After speaking in universal terms Jesus presents a problem in 6:36:

“But I said to you that you have seen me and yet do not believe.”

As Christians we see the beauty of the gospel. We recognize that apart from Christ we are dead sin and under God’s wrath. The question is, why on earth doesn’t everybody see that!? What is the difference between a believer and a non-believer? Intelligence? Level of sanity? Jesus answers this question in 6:37:

“All that the Father gives me will come to me, and whoever comes to me I will never cast out.”

It is impossible to escape this definite wording. Some do not believe and yet all that the Father gives Jesus will come to him. What does it mean to “come to Jesus” if not to trust in him for salvation?

If that isn’t clear enough 6:44 is even clearer:

“No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.”

This indicates that the connection between the “giving” from the Father and the “coming” of the believer is the Father drawing the believer to come to Christ; and they will come to him without fail. Jesus further illustrates his point in 6:65:

"This is why I told you that no one can come to me unless it is granted him by the Father."

What do we learn from Jesus’ words here in John 6?

1. Everyone who believes in Christ will have eternal life.
2. There are some who do not believe in Christ.
3. The reason for #2 is because no one believes in Christ unless they are graciously chosen and drawn by God.

Grace and Peace,
Stephen

2 Corinthians 5 Teaches a Definite Atonement

This is written in a sort of commentary style. Try to follow along.

In 2 Corinthians 5:14-15 Paul says:

…we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

This is a difficult passage to interpret for sure. Unfortunately, many resort to mere proof-texting of this passage to establish the use of the phrase “he died for all.” On the other hand, many Calvinist could be charged with- whether intentional or not- avoiding this text because of the level of difficulty there is in explaining why it doesn’t contradict their view of the atonement.

So, after almost a month of studying chapters 4-6 of 2 Corinthians let me give you my conclusion to the meaning of this passage and how it teaches a definite atonement. But first I will give you an alternative explanation.

William Birch of the Classical Arminianism blog says that the most obvious understanding of 2 Corinthians 5:14-15 is as follows:
“…one [Adam] has died for all [humanity], therefore all have died [see Romans 5:12-13]; and he [Christ] died for all [humanity], that those who live [Christians] might no longer live for themselves but for him who for their sake died and was raised.”

I reject this interpretation mostly on the grounds that it seems very difficult to follow and doesn’t flow well with the thought of the context. So my understanding is as follows:

“…one [Christ]..." There are two reasons I say that the “one” is Christ and not Adam. The first is that Adam hasn’t been brought in to Paul's argument or even mentioned yet in the epistle. Paul has been talking about Christ and so it would be odd for him to introduce Adam without naming him as if it is assumed that he is referring back to Romans 5 or even 1 Corinthians 15:22.

Second, and more convincing for me, is that it says the one has died “for all.” The word “for” implies intention and/or substitution. In Adam’s case all die in the one but he did not die “for all.”

"...has died for all [of us]..." I interpret the all as Christians and not everyone who has or will ever live because of the context (see the "we all" of 5:10). Also, the final effect of the death of Christ will show why this is not for all mankind.

"...therefore all have died [died to sin]..." In this particular case I don’t think the word “died” has to mean the same thing across the board. In other words, I don't the "all" died in the same way that Christ died. Because of the contrast between died and “live for themselves” it seems sustainable that “all died” means that they died to sin. Romans 6:1-14 is a perfect parallel to the cause and effect relationship of Christ's physical death and our death to sin. If it is true that the “one” is Christ and not Adam it most likely follows that the second “died” means death to sin and not natural death. I don’t see a better way of interpreting that sentence and I do think it is much clearer than assuming that Adam is showing up out of nowhere.

"...AND he [Christ] died for all [see above], that those who live [same as “all”] might no longer live for themselves but for him who for their sake died and was raised.”

I emphasize the word "and" because it is the only way it makes sense in my reading. Rather than contrasting two different deaths (as in Romans 5) I see the "and" as signaling two aspects of the one death.

So the point is that everyone for whom Christ died will die to themselves/the world/sin (at conversion) and be raised with Christ to live for him. This lines up with 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

This means that the death of Christ has definite effects that will not happen to many. I think if we read this passage plainly (without reading too much into the one word "all") we can see the massive truth of the Christ's love for his people.

Grace and Peace,
Stephen

Thabiti Anyabwile on the Death of Christ

No Longer Bound

Your glory, Lord, higher than the skies
And Your love, the anchor of my life
A song of thanks, all my heart can sing
I lift my eyes up to the heavens
I fill my heart up with Your praise
For You alone have lifted away my chains

I just can't keep from laughing
I just can't keep from crying out
Jesus Christ has captured my soul
I'm bursting with His passion
And I'm lavished in His grace
And I am no longer bound by shame, Lord

Have we, the church, forgotten who we are?
And have we forgotten who we serve
'Cause we serve the Almighty Living God
Let songs of love come pouring from our hearts
Let songs of joy resound both near and far
Let's celebrate the goodness of our God

So lift your eyes, lift your hands
Lift your feet and praise His name
-Jeremy Riddle

Bible Study: Romans 9:19-24. The Potters Freedom

You will say to me then, "Why does he still find fault? For who can resist his will?" But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?" Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles?

The human mind, when it hears this doctrine, cannot restrain its petulance, but boils and rages as if aroused by the sound of a trumpet. Many professing a desire to defend the Deity from an invidious charge admit the doctrine of election, but deny that any one is reprobated... Paul does not...labour anxiously to defend God, by calling in the aid of falsehood; he only reminds us that it is unlawful for the creature to quarrel with its Creator. Then how will those who refuse to admit that any are reprobated by God explain the following words of Christ? “Every plant which my heavenly Father has not planted shall be rooted up,” (Mt. 15:13). They are plainly told that all whom the heavenly Father has not been pleased to plant as sacred trees in his garden, are doomed and devoted to destruction. If they deny that this is a sign of reprobation, there is nothing, however clear, that, can be proved to them. But if they will still murmur, let us in the soberness of faith rest contented with the admonition of Paul, that it can be no ground of complaint that God, “willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had store prepared unto glory,” (Rom. 9:22, 23). (John Calvin, Institutes of the Christian Religion. III, xxiii, 1)

Grace and Peace,
Stephen

Unconditional Election Part 6

VI. 1 Thessalonians 1:4-10.

One day at work I was asked by a non-Calvinist friend of mine, “How do you know if you’re elect?” And I responded, “How do you know if you’re saved?” He told me what I expected, faith and the perseverance of bearing the fruit of salvation. So I replied, “That’s how you know if you’re elect.”

Last week we saw that “as many as were appointed to eternal life believed” (Acts 13:48). Today we see Paul making the reverse argum

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ent “How I know you are elect? Because of your faith.”

Paul begins his letter to the Thessalonians talking about how he gives thanks to God for them. What specific thing is he giving thanks for? “…remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1:3). He then moves on to say “we know… that He has chosen you…” (1:4). How do we know He has chosen them Paul? “…because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1:5). The rest of the passage explains how this faith is being worked out in them. It appears that we are not only seeing unconditional election but also irresistible grace and perseverance of the saints.

I hope you’re beginning to see the beauty of this teaching and how close it is to the beauty of the gospel itself. Why is this? Well, at the risk of being controversial I present you with a quote from Charles Spurgeon:

I do not believe we can preach the gospel...unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the Cross; nor can I comprehend a gospel which lets saints fall away after they are called (AUTOBIOGRAPHY, 168).

Is the God of the Bible the Same as the God of the Q'uran?

http://www.thegospelcoalition.org/