My Opinions Won’t Save Me

Today I was reading in Steven Lawson’s book ‘Foundations of Grace‘, the book reads like a Biblical Theology on the Doctrines of Grace. Here I am at Chapter Four, and its as if Lawson never wrote the previous three chapters, such is his energy and enthusiasm for the topic.

This chapter covers some of the early leaders of the Bible ‘Joshua to Job’, and shows how God’s sovereignty in salvation was on full display in their life stories.

Here’s how he opens:

Strong men always proclaim a strong message. They do not read the polls and check the surveys before they give their opinion. In fact, they do not even have opinions – they have convictions. They bleed convictions. They are strong men anchored in the strong Word of God, and, as such, they bring a message with gravitas and punch.

That certainly sounds like the kind of man I want to be. Though I come from dust and will return to it, I want to stand for something during this life. Don’t you?

That phrase, “In fact, the do not even have opinions – they have convictions” is worth pondering. I believe what Lawson is getting at is that men and women who stand on the truth of God do not stand on the strength of their own ideas.

The ideas that a godly man or woman stand on are not always popular – in fact, they can be downright dangerous. But they hold them and speak them nonetheless.

Lawson continues:

When they (“strong men”) stand to speak, they actually have something to say – and they say it, whether anyone listens or not. When they sit to write, they do not skirt the issues – they tackle them. When they address the times in which they live, they do not tickle ears – they box them. They do not have one message for one group and a different message for a different group. Wherever they go and whomever they address, they have only one message – God’s message. This is what makes them strong men. They speak God’s Word, or they do not speak at all.

Indeed, very well said! As a Christian there are some difficult truths which we must embrace. Some are difficult because they are hard to understand, and others are difficult because we are sinners and do not like what they entail. Such is the case with the doctrines of grace, as Lawson states:

There is no stronger message than the truths of God’s sovereignty in the doctrines of grace. No other message is more God-exalting and Christ-glorifying than these truths. And yet, no other announcement is as sin-exposing, pride-crushing, and self-denouncing as these five theological points. No other truths are as sweet and previous to the soul that is humbled and submissive, but no other message is more offensive to the flesh or abrasive to the carnal mind than these doctrines. In fact, this message is unbearable to the natural man – just as it is sometimes intolerable even to those who are saved.

In my short time upon this earth, I’ve spent a lot of time in church. And in sermon after sermon, I have heard good men flee from preaching these truths. In fact, one of the things that seems to govern the phraseology of their sermons is a fear of man. A fear of offending either the sensibilities or intellect of their congregants.

I have heard men that I respect and love, equivocate on these truths with a subtlety that would be better left to politicians. And because I am a politician and communications and messaging expert by trade, I smell this stuff from 1000 yards away! I can tell when someone either doesn’t own up to the truths of God’s Word, or cannot fully come to embrace it intellectually.

I sometimes wonder how many other communications professionals – or just attentive people in the sanctuary – pickup on this kind of equivocation…phrases like “God won’t force himself on you, you have to let him into your heart”, which I heard even this week. These are really poor ways of communicating God’s work and your responsibility. And they are purposefully vague because they are meant not to offend, and to force people toward making some kind of “move toward God.” AS IF WE HAVE TO TAKE THE FIRST STEP!?

The truth is that Lawson is right. Without the sovereign in-breaking of God’s love into our lives we would never seek Him (John 3:19-21). I am personally glad that He “forced” His way into my life, and preached grace to my dead heart (Ephesians 2:1-10).

I wrote this post today because I really don’t have much to stand on for truth outside of Scripture and what it says. So that when I come to a more difficult truth in Scripture, I remember that the One who saved me doesn’t have to explain Himself to me. He doesn’t have to tell me why He does what He does. I know He does all for His own pleasure and glory. It is enough for me to know that He saved me, and that if He had not, I would still be standing on the shakiness of my own opinions. And, in the end, it is not my opinions that will save me.

God’s Plan from Eternity Past

I was reading Steve Lawson’s ‘Foundations of Grace‘ this evening, and was struck by how clearly and magnificently he lays out the gospel and God’s sovereignty. I recommend buying the book, but here’s a sneak peak of what he says in the introduction:

“This resplendent, intrinsic glory of God, awesome and magnificent, is most fully displayed in the doctrines of grace. And in this order of truth, ascribed glory is most freely and fully given to God. Here all three members of the Godhead—God the Father, God the Son, and God the Holy Spirit—work together as one Savior, indivisibly united in rescuing radically corrupt sinners. Before time began, the Bible teaches, God the Father chose a people for Him-self to be worshipers of His glory by becoming the objects of His grace. As an expression of His infinite love for His Son, the Father gave His elect to Christ as a love gift, a people who would praise Him forever and ever.

“The Father then commissioned His Son to come into this world in order to redeem these chosen ones through His sacrificial death. The Father, along with the Son, also sent the Spirit into this world to apply the saving work of the Son to this same group of elect sinners. This vast number of redeemed saints—those elected by God, purchased by Christ, and called by the Spirit—will never fall from grace. They all shall be transported safely to heaven and glorified forever. This is the God-honoring triumph of sovereign grace.”

Wow! What a great summary. I hope it is as uplifting to you as it was to me. God’s thoughts and plans are so far above us – His plans are for good and not for evil for those whom He loves and (reciprocal) love Him.

Soli Deo Gloria

PJW

Scriptural Foundation for Election and the “Doctrines of Grace”

Because we’ve been closely studying the 6th chapter of John on Sunday mornings, the doctrine of election has come up frequently – mostly because Jesus brings it up frequently.  In an effort to give our class a deeper understanding of God’s foreordination in salvation, and his sovereign power over all things, I wanted to provide you with some scripture to look at in connection with the Doctrines of Grace.

Firstly, you may be saying “what are the ‘Doctrines of Grace’ anyway?”  They are the core doctrines of God’s grace toward sinners in salvation (at least that’s how I would describe them).  They comprise what is normally known as Calvin’s “Tulip” and involve 5 points of distinction: Man’s depravity, God’s unconditional election, God’s effectual drawing of sinners to Himself, God’s plan of atonement for His children, God’s ensuring that we are preserved until His second coming (we can’t lose our salvation etc).

Thanks to Parris for sending along this link (here) that summarizes pretty well the scriptural basis for these doctrines.  Though even after extensive study you may still not be able to put all the pieces together in your mind, I think that studying the word of God  is the first thing that needs to be done if we’re to understand God’s plan and purpose in the salvation of sinners.  Because these doctrines are so foundational we will continue to study them, and see how they help us understand God and His purposes and plan for mankind.

I think that before we start to look at man’s role in things (the free will question) its good to first have a right understanding of God’s role in things (i.e. salvation and sanctification), and that is what I’m going to try and lay out here with the help of Mongergism’s great research team.

 

Now here is the bulk of the scriptural foundation for the Doctrines of Grace:

Unconditional Election

God is Sovereign Exo 15:18; 1Chr 29:11-12; 2Chr 20:6; Psa 22:28

  1. He exercises that sovereignty in actively ordaining everything

Deu 32:39; 1Sam 2:6-8; Job 9:12; Job 12:6-10; Psa 33:11; Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Act 15:18; Eph 1:11

    • Including matters of “chance”

Proverbs 16:33; 1Kings 22:20,34,37

    • The wicked actions of men

Gen 45:5; Gen 50:20; Exo 4:21; Jdg 14:1-4; Psa 76:10; Pro 16:4; Isa 44:28; Amos 3:6; Act 2:22-23; Act 4:27-28

    • The actions of evil spirits

1Sam. 16:14-16; 1Kings 22:19-23; 1Chr 21:1/2Sam 24:1

    • The good actions of men

John 15:16; Eph 2:10; Phi 2:12-13

    • The actions of good angels

Psa 103:20; Psa 104:4

    • The actions of animals

Num 22:28; 1Ki 17:4; Psa 29:9; Jer 8:7; Eze 32:4; Dan 6:22

    • The operations of all creation

Gen 8:22; Psa 104:5-10; Psa 104:13-14; Psa 104:19-20; Mark 4:39

  1. Man is not permitted to question his sovereign acts

Job 33:12-13; Isa 29:16; Isa 45:9-10; Mat 20:1-16; Rom 9:19-24

God elects [i.e. chooses, predestines, foreordains]

  1. His angels

1Tim 5:21

  1. His peculiar people, Israel

Exodus 6:7; Deu 7:6-8; Deut. 10:14-15; Psa 33:12; Isa 43:20-21

  1. Individuals to salvation

Psa 65:4; Mat 24:24; John 6:37; John 15:16; Act 13:48; Rom 8:28-30; Rom 9:10-24; Rom 11:5-7; Eph 1:3-6; Eph 1:11-12; 1The 1:4; 1The 5:9; 2The 2:13-14

  1. Individuals to condemnation

Exo 4:21; Rom 9:13; Rom 9:17-18; Rom 9:21-22; 1Pet 2:8

His motivation in election

  1. His own good pleasure

Eph 1:5; 2Tim 1:9

  1. The display of his glory

Isa 43:6-7; Rom 9:22-24; 1Cor 1:27-31; Eph 2:4-7; Pro 16:4

  1. His special love

Deu 7:6-8; 2 Thess. 2:13

  1. His foreknowledge

Rom 8:29; 1 Peter 1:2

    • Which means his special love

Jer 1:5; Amos 3:2; Mat 7:22-23; 1Cor 8:3; 2Tim 2:19; 1Pet 1:20

    • But not:
    • Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone Deu 7:7; Rom 9:11-13; Rom 9:16; Rom 10:20; 1Cor 1:27-29; 1Cor 4:7; 2Tim 1:9

Total Depravity

Man is constituted a sinner by his relationship with Adam Psa 51:5; Psa 58:3; Rom 5:18-19 He is therefore unable…

  1. To do anything good

Gen 6:5; Job 15:14-16; Psa 130:3; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 64:6; Jer 13:23; John 3:19; Rom 3:9-12; Jam 3:8; 1John 1:8

  1. To believe in God (or come to him)

John 6:44; John 6:65; John 8:43-45; John 10:26; John 12:37-41

  1. To understand the truth

John 14:17; 1Cor 2:14

  1. To seek God

Rom 3:10-11

He is dead in sins Gen 2:16-17; John 3:5-7; Eph 2:1-3; Col 2:13 He is blinded and corrupt in his heart Gen 6:5; Gen 8:21; Ecc 9:3; Jer 17:9; Mark 7:21-23; John 3:19-21; Rom 8:7-8; Eph 4:17-19; Eph 5:8 He is captive to sin and Satan John 8:34; John 8:44; Rom 6:20; 2Tim 2:25-26; Tit 3:3; 1John 5:19 He performs actions freely according to his nature, but his nature is wholly evil Job 14:4; Mat 7:16-18; Mat 12:33; Mark 7:21-23; Jam 1:13-14

 

Limited Atonement 

God purposed to redeem a certain people and not others 1Chr 17:20-21; Mat 22:14; 1Pet 2:8-9 [see “God elects individuals to salvation”/God elects individuals to condemnation”]

  1. It is for these in particular that Christ gave his life

Isa 53:10-11; Mat 1:21; John 6:35-40; John 10:3-4, 11, 14-15; Act 20:28; Eph 5:25 [we are commanded to love our wives in the same way that Christ loved the church and gave himself for it; therefore, if Christ loved and gave himself for all people in the same way, we are commanded to love all women in the same way that we love our wives]; Heb 2:17; Heb 9:15

  1. It is for these in particular that Christ intercedes

John 17:1-2; John 17:6-12; John 17:20-21, 24-26; Rom 8:34

  1. The people for whom Christ intercedes are the same as the people for whom he offered himself up as a sacrifice

Heb 7:24-27; Heb 9:12 [note context, in which entering into the holy place is explicitly for the purpose of intercession], 24-28 [For a fuller understanding of the indissoluble connection between sacrifice and intercession, read Hebrews chapters 7-10]

The atonement of Christ is effective

  1. To justify

Isa 53:11 [the single effective cause of justification in view here is the bearing of iniquities; all whose iniquities Christ bore must be justified]; Rom 8:34[the argument here is that the fact of Christ’s death, resurrection, and intercession is in itself an incontrovertibly effective reason for non-condemnation; if this verse is true, then no one for whom Christ died and was raised to intercede may be condemned]

  1. To redeem and cleanse from sins

Eph 5:25-27; Tit 2:14

  1. To propitiate the Father

1John 2:2 [“propitiation” means “the turning away or appeasement of wrath”; therefore, by definition, the Father has no more wrath against those whose sins have been propitiated]; 1John 4:10

  1. To raise to new life

2Cor 5:14-15 [the argument is a simple “if/then” proposition: “if” Christ died for someone, “then,” with no other conditions, that person died with him and was raised again]; 1Pet 3:18

[See also, “Jesus’ death purchased for his people a new heart; – faith; – repentance”. Jesus died in order to establish the New Covenant (Mat. 26:26-29, etc.); the New Covenant promised faith, repentance and knowledge of God (Jer. 31:33-34, Ez. 36:26-27, etc.); therefore, Jesus died in order to provide faith, repentance, and knowledge of God, as the fulfillment of a unilateral promise. This means that his death had a definite purpose which was intended for some and not others. His death effectively purchased faith; not all have faith; and so his death had an effective intent that was limited to certain persons.] Those whom God purposed to redeem include all who believe John 3:16

  1. From every nation

Rev 5:9

  1. From every class

Gal 3:28; 1Tim 2:1-6 [the first “all men” is explicitly tied to all classes of men, which gives warrant for understanding the second “all men” in the same way]

  1. Therefore, Christ’s saving work is commonly spoken of in terms of “all,” “world,” etc.

John 1:29; Tit 2:11-14 [in the context of “all men” is the delimiting concept of a peculiar people, zealous of good works]; Heb 2:9-10 [notice that the many sons whom Christ brings to glory gives a contextual delimiter to the term “every”]; 2Pet 3:9 [note that this desire is explicitly limited to “us” (Peter was writing to fellow-believers) in the context]; 1John 2:2 [propitiation means “appeasement of wrath”; either Jesus appeases God’s wrath against all, and therefore hell (which is the place where God’s wrath resides) is non-existent; or the “whole world” means something different than “every individual who ever lived”. See John 11:51-52, and “The word ‘world’ is often used in the sense of ‘many,’ or ‘all of a set’”]

  1. The word “all” is often used to indicate all of a set, or even many representatives of a set

Mat 10:22; 1Cor 6:12; 1Cor 15:22; Mat 2:3; John 4:29; Act 10:39; Act 17:21; Act 21:28; Act 26:4

  1. Or, to indicate all “classes” or “nations,” not all individuals

Mat 5:11; Act 2:17; Act 10:12

  1. The word “world” is often used in the sense of “many,” or “all of a set”

Luk 2:1-2; John 6:33; John 12:19; Act 19:27; Rom 1:8

Additional reasons that the atonement of Christ is not for all the sins of all people

  1. God punishes people in hell, which would be unjust if their sins were atoned for

Mark 9:43-44

  1. If one were to say, “their sins are atoned for, but that atonement is not applied because of unbelief,” he fails to realize that unbelief is likewise a sin

Heb 3:12 [“The Father imposed His wrath due unto, and the Son underwent punishment for either: 1) All the sins of all men; 2) All the sins of some men; or 3) Some of the sins of all men. In which case it may be said: 1) If the last be true all men have some sins to answer for, and so none are saved; 2) That if the second be true, then Christ, in their stead suffered for all the sins of the elect in the whole world, and this is the truth; 3) But if the first is the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!” – John Owen, The Death of Death in the Death of Christ]

  1. God bears eternal wrath against people, which by definition means that his wrath against them has not been propitiated [appeased]

1The 2:16; 2The 1:6-9

Intentions of Christ’s death other than atonement

  1. To make a public display of demons

Col 2:13-15

  1. To rule over everyone

Rom 14:9

  1. To redeem creation

Isa 35:1-4; Rom 8:20-23

  1. To lay the foundation for a genuine gospel call

John 6:39-40; John 7:37-38

  1. To provide temporal mercies for the non-elect

Mat 5:45; 1Tim 4:10

Irresistible Grace 

Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God

  1. A new heart

Deu 30:6; Eze 11:19; Eze 36:26-27

  1. Faith

John 3:27, 6:63-65; Phi 1:29; 2Pet 1:1; Act 16:14; Act 18:27; Eph 2:8-10

  1. Repentance

Act 5:3; Act 11:18; 2Tim 2:25-26; 1Cor 4:7

The Father writes his own word upon (places the fear of himself in, etc.) his people’s hearts Jer 31:33; Jer 32:40; Mat 16:15-17; Luk 10:21; John 6:45; 2Cor 4:6 The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith 1John 5:1; Eze 37:3-6, 11-14; John 1:11-13; John 3:3-8; John 5:21; Eph 2:1-5; Jam 1:18; 1Pet 1:3; 1John 2:29 True offers of grace in the outward gospel call may be resisted by men who do not have this new heart Act 17:32-33 In fact, true offers of grace will always be resisted by such men John 10:24-26; John 12:37-40 But there are some whom God causes to come to him Psa 65:4; Psa 110:3; John 6:37-40; Rom 9:15

 

Perseverance of the Saints 

What God begins, he finishes Psa 138:8; Ecc 3:14; Isa 46:4; Jer 32:40; Rom 11:29; Phi 1:6; 2Tim 4:18 Of all whom he has called and brought to Christ, none will be lost John 6:39-40; John 10:27-29; Rom 8:28-31; Rom 8:35-39; Heb 7:25; Heb 10:14 God’s preservation of the saints is not irrespective of their continuance in the faith 1Cor 6:9-10; Gal 5:19-21; Eph 5:5; Heb 3:14; Heb 6:4-6; Heb 10:26-27; Heb 12:14; Rev 21:7-8; Rev 22:14-15 However, it is God who sanctifies us and causes us to persevere John 15:16; 1Cor 1:30-31; 1Cor 6:11; 1Cor 12:3; 1Cor 15:10; Gal 3:1-6; Eph 2:10; Phi 2:12-13; 1The 5:23-24; Heb 13:20-21; 1John 2:29; Jud 1:24-25.