The question that has been on my mind all day has been, "Where would I be if it weren't for the grace of God?" How marvelous is God's grace! How beautiful is God's grace! How incredible is God's grace! I rejoice this day in the grace of God and am so thankful that His grace never ends and His mercy is new every morning.
In theology we tend to categorize how God has revealed Himself in three ways. First we say that God has identified Himself through creation. This is called "general revelation." Psalm 19:1-6 speaks of this type of revelation of God as does Paul in Romans 1:18-23. General revelation is not sufficient for salvation but simply is given to humanity to cause us to seek after the one true God who created all things (Genesis 1:1).
The second type of revelation is found in the Bible itself. The Bible falls under "special revelation." It is special in the sense that it goes beyond general revelation in that God has chosen to speak to humanity through a book. The Bible is unique in that it has 66 books with over 40 different authors yet only 1 subject and that is the Lord Jesus Christ (John 20:31). Psalm 19:7-14 speaks of this special revelation. It logically follows that if there is a God then surely that God would want to communicate with His creation. However, since no man can see God and live (Exodus 33:20; 1 Timothy 6:16) then God has chosen to speak to us through His Word (2 Timothy 3:15-17). The Bible does not fully reveal everything about God but it does provide enough information about God that we may have a relationship with Him through His Son (Acts 4:12; 1 Timothy 2:1-6).
Yet the ultimate revelation of God is found in the Word made flesh in the Lord Jesus Christ (John 1:14). Jesus is fully God and fully man (Philippians 2:5-11) and He came to reveal God to us since He was God (John 14:6-11). The God of Abraham, Isaac, and Jacob has come down to earth in the Person of the Lord Jesus (Romans 9:5). The God who spoke through the lips and pens of the prophets in the Old Testament left the glory of heaven and came down to dwell among men (John 1:1-13, 18). The Great I Am of Exodus 3:14 is the same I Am in John 8:58-59. Matthew 1:23 makes it clear that Jesus is Immanuel, God with us.
Paul wrote to the Corinthians this wonderful passage about Jesus: "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich" (2 Corinthians 8:9). This verse has nothing to do with riches of this world but is speaking of the glorious grace given to us richly in Christ Jesus who left the riches of glory to come to this poor planet in order to redeem us. He left the splendours of heaven to come to Calvary for our sins!
Many today are looking for hope and answers to this life. Those hopes and answers are not to be found in the barrenness of politics or knowledge from men but can only be found in God Incarnate, the Lord Jesus Christ. Many today wonder why God doesn't just open the heavens and reveal His face or at least why doesn't He speak to us as in days of old. Yet the reality is that God has spoken to us in His Son (Hebrews 1:1-3). Jesus Christ was fully God and He fully revealed the Godhead (Colossians 2:9 NKJV). Jesus is God's ultimate and final revelation of Himself and it is the name of Jesus whom we must confess to be saved (Romans 10:9-13) and it is the name of Jesus to whom we will bow in eternity (Philippians 2:9-11). Jesus is Lord of all and He will be exalted for all time and all eternity as we spend eternity praising and glorifying Jesus' holy name (Revelation 5:9-10). That truly is the wonder of Christmas.
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on the earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory.
- Colossians 3:1-4
Sometimes we get hung up on debating doctrines that we can miss the forest because of the trees. I find this to be true of the doctrine of eternal security. As most readers of this blog know, I reject eternal security for a host of reasons but it is possible to miss the beauty of a passage such as Colossians 3:1-4 because we spend time debating other doctrinal issues or other passages related to that particular doctrine. Yet Colossians 3:1-4 is a beautiful passage that not only shows the biblical teaching of the Arminian view of conditional security but also stresses the blessing of being hidden with Christ in God.
How does this passage reinforce the Arminian view of conditional security? First, notice the use of the little word "if" in Colossians 3:1. This same word is found in Colossians 1:23 where we read, "If indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister." The use of the word "if" implies that this is conditional. If you do this, Paul writes, then you will see this take place. So Paul says in Colossians 3:1 that if we have been raised with Christ then the remaining portion of verses 1-4 are true.
Second, Paul commands the disciples to "seek the things that are above" and "set your minds on things that are above, not on things that are on the earth" implying that these are things that the disciple must do. This is not to imply that I believe in works-salvation or even that we keep ourselves in the love of God by works but this does imply that we are to abide in Christ, to seek the things that are above (the Lord Jesus for one) and to renew our minds after Christ (Romans 12:1-2; 1 Peter 2:1-3).
Third, if we are hidden with Christ in God through faith in the Lord Jesus Christ then we can rest assured that we are secure in Him. This is the conditional nature of salvation that Arminianism stresses. We are saved by faith (Romans 5:1; Ephesians 2:8-9) and we are kept by faith (1 Peter 1:5; 1 John 2:24-25; 5:11-12). Works do not bring us salvation nor do they secure salvation. Salvation is a gift given to us by God Himself through His Son (Romans 3:22-25). Salvation was accomplished and applied in Christ Jesus to humanity (2 Corinthians 5:18) though one must repent and believe the gospel to be saved (1 Timothy 2:1-6; 2 Peter 3:9).
The blessing of being in Christ though should not be missed by stressing the conditional nature of salvation. Notice that Paul says that we are hidden with Christ. Hidden from what or whom? I believe that we are hidden from Satan (2 Thessalonians 3:3; 1 John 5:18) and we are hidden from sin through the blood of Jesus Christ (Hebrews 10:14; Revelation 1:5-6). When Jesus said "It is finished" (John 19:30) our salvation was complete. Our salvation is not faith plus this or that since Jesus Himself gave His own life for our sins (1 Peter 3:18). Jesus died for us to bring us to God and He has set us free from sin through His own blood (John 8:31-32; Hebrews 2:9). "Who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immorality to light through the gospel" (2 Timothy 1:9-10).
What a wonderful Savior we have in Christ Jesus! What a blessing to be included in the family of God through faith in Jesus (Romans 8:31-39). Truly, we can rejoice in God that He has saved us in Christ and that nothing can separate us from His love.
By the title of this post some might assume that I live a life of practicing sin. That is not the case though I say that with 1 Corinthians 10:12 in mind. How easy it is to obey the flesh instead of God. How easy it is to begin to walk after the pattern of this world instead of seeking to love Jesus and keep His commandments (1 John 2:15-17).
While it is true it is easy to walk in the flesh and not in the Spirit (Romans 8:8), I rejoice that we serve a God who forgives sin. The Bible is clear that God is compassionate toward us (James 5:11). I love Psalm 130:3-4:
There are many who are not Calvinists and yet when they examine the teachings of Arminius they come to the conclusion that they are not Arminians as well. Am I such a person? I think that in order for us to determine if we are non-Arminian, we must first understand what doctrines it is that most non-Calvinists have trouble with within Arminianism. Obviously there is no need for me to cover the basics of Calvinism since non-Calvinists reject Calvinism as a whole. But what are the key doctrines within Arminianism that cause these people to reject Arminianism.
1. Total Depravity
This is the watershed issue for many non-Calvinists who agree with Arminians in rejecting Calvinism but they still are not Arminians in that they likewise reject total depravity which Arminius affirmed. There is no denying that Arminius differed with Calvinists over the extent of depravity maintaining that the grace of God freed us in Christ Jesus to respond to the grace of God and the work of the Spirit in conversion (John 3:3-7; Titus 3:5-7). Yet non-Calvinists who reject Arminianism because they simply do not see total depravity in Scripture.
An example of such a theologian would be Dr. Jack Cottrell. Dr. Cottrell rejects total depravity. He believes the Bible teaches that people are not born totally depraved but are born in original grace (a state of sinlessness) but in time they become depraved through their own choice to rebel against God. In his book, The Faith Once For All, Dr. Cottrell defends his position by working through the classic passages such as Romans 5:12 and Ephesians 2:1-3 that many use to justify total depravity.
2. Eternal Security
There are some who would gladly be labeled Arminian and yet hold to eternal security (once saved, always saved or perseverance of the saints) but many non-Calvinists simply chose to avoid the label Arminian since they believe that this holds universally that one can lose their salvation.
However, within Arminianism there is no clear unification on the issue. I, for example, believe in apostasy but I do know some who would claim to be Arminian who reject my view. I believe there should be liberty on this issue. I do believe that, at times, the teaching of eternal security can turn into a gross misunderstanding of grace (Jude 4) but I also can pray, worship, and evangelize with brothers and sisters who disagree with me so long as there is a passion for holiness and a zeal for Jesus (Hebrews 12:14; 1 Peter 1:15-16).
Conclusion
I suppose that others could perhaps come up with other issues that cause them to reject Arminianism but for me these two issues (total depravity and eternal security) are the two main issues that I find cause people, who reject Calvinism, to also reject Arminianism. They prefer to remain non-Calvinists. I use to believe that people were either Calvinist or Arminian and that was the extent of it but I have since learned that there are those in-between the battle lines who do not fall into either camp. Some reject Arminianism for the above while some choose simply to stay outside any camp out of fear of 1 Corinthians 3:4. While I can see their point, I know of no Arminian who would claim Arminius is perfect, our Saviour, or that Arminius' theology is perfect. I do believe that Arminius was a godly man who loved Christ and I agree with much of his exegesis but he was a man and he is liable to be wrong.
J.I. Packer, in his book Evangelism & The Sovereignty of God, seeks to build a case that true Reformed theology doesn't lead away from evangelism but actually helps it. Packer is building his case in light of the Arminian attacks against Calvinism that true Calvinism hinders evangelism since it teaches that regeneration proceeds faith and since God has already elected who will be saved and they will be saved no matter what. Packer argues that belief in the absolute sovereignty of God in salvation and the doctrine of unconditional election should encourage Christians to evangelize since it means that their evangelism efforts will be successful since God is in total control. For the most part, I actually enjoyed this book and despite my disagreements over Packer's Calvinism, I found the book to be an encouragement to me to make disciples.
However, it was Packer's views on Arminianism that I had my biggest problems with in the book. Packer argues that Arminianism is man-centered theology, that due to the overemphasis on free will, Arminians must seek to argue and force people into the kingdom. Packer argues that since Arminians believe in an unlimited atonement, Arminians then don't have any assurance that their missionary efforts will prove successful apart from human works and coercion. He seems to believe that only Calvinism stresses the work of the Holy Spirit in drawing the lost to Christ and that Arminians believe that man wills their way into the kingdom of heaven.
Is that a fair assessment of Arminianism? I think not. Is that a fair assessment of Arminianism's view on the work of the Spirit in salvation, on free will, or on the Arminian doctrine of salvation? I think not.
Within the Arminian framework concerning evangelism, I believe the Arminian actually has a stronger defense for the gospel and for reaching the lost. I don't believe that Packer's assessment on evangelism in the Reformed framework is completely honest as I will explain a bit later. For now, lets begin with the Arminian viewpoint on evangelism.
1. Arminians Believe in the Sovereignty of God in Salvation
No reformation Arminian (based on the works and teachings of Arminius) holds that salvation is based on man or his efforts. Salvation is a work of grace from beginning to end and is based on the unmerited favor of God in Christ Jesus (Ephesians 2:8-9; Titus 3:5-7). Paul makes this clear in Romans 4:1-5 that works do not play a part in salvation in terms of justification before God. James 2:14-26 is not arguing that we are saved by works plus faith but simply that works flow out of faith (Romans 1:5).
The idea that one can simply will themselves to salvation is not Arminianism but semi-Pelegianism. Arminians believe that people are saved by faith (Romans 5:1) and repentance (Acts 2:38; 3:19; 2 Corinthians 7:10). We believe that people must believe the gospel to be saved (Acts 16:30-34; Romans 10:14-17) but we believe that the Holy Spirit works through the Word to draw the lost to Jesus (John 6:44; Ephesians 1:3-14; 2 Thessalonians 2:12-13). Apart from the grace of God and the drawing of the Spirit, we have no hope for salvation (Ephesians 2:1-6).
Therefore, no reformed Arminian should begin to evangelise with the premise that salvation is obtained by the flesh. Too often in semi-Pelegian churches you will emphasis on gimmicks such as "altar calls" or "the sinner's prayer" but little emphasis on the grace of God and the sovereignty of God in salvation. No doubt people must respond to the gospel but this is only happens through God's grace working in the hearts of the lost (Acts 16:14-15). Through God's grace people receive new hearts and not by human efforts (Ezekiel 36:25-27).
2. The Doctrine of Unlimited Atonement Motivates Us To Evangelize
Since we believe that Jesus died for all our sins (John 1:29; 3:16; 1 Timothy 2:1-6; 1 John 2:2) and since we believe that Jesus tasted death for every person (Hebrews 2:9) and since we believe that God was in Christ reconciling the world unto Himself (2 Corinthians 5:18-21) and since we believe that Jesus died for the unrighteous to bring us to God (1 Peter 3:18) then this should motivate us to truly tell the world the good news. Unlike our Calvinist brethren, we can honestly look people in the eyes and proclaim to them that God loves them and He has proven this in His Son (1 John 4:10).
Obviously we must first begin the gospel with the bad news and we must use God's Law to show sinners that they are guilty before Him (Romans 3:19; 7:7; 1 Timothy 1:8-11; James 2:10) but then we can turn in the Bible and show them that God has sent one and only Son to die for them and to save them from their sins (1 Peter 2:21-25). What wonderful news to know that Jesus came to seek and save the lost (Luke 19:10) and that He is the Savior from our own sins (Isaiah 53:10-12; Matthew 1:21).
Packer seems to think that the Calvinist doctrine of limited atonement alone guarantees success within the Reformed context of evangelism but I believe that Packer is not honest here. The Calvinist, since they don't know if God loves the person they are studying the Bible with, can not honestly tell people that Jesus died for them. They can hope and pray that Jesus died for the person but in actuality, no Calvinist can know if they are truly elect until they die (Matthew 7:21-23). It's possible that they are not truly elect (1 John 2:19 is a favorite verse here) and they are deceived. In essence, Packer's position offers no hope nor does it offer assurance of sins forgiven since its possible they are not truly elect.
3. Arminianism is God-Centered Theology
The idea that only Calvinism is truly God-centered theology is simply not true. I have heard so many Calvinists on blogs, sermons, and books declare that Calvinism is God-centered and that their doctrines are "the doctrines of grace." However, Arminianism is truly a God-centered theology and anyone who wishes to challenge such a view needs to look at the work of Arminius and try to find where he seeks to exalt humanity above the Lord God. Nothing in the works of Arminius can lead one to believe that he was focused on anyone worthy of exaltation but Jesus Christ alone!
So within evangelism in the Arminian context we find nothing more than reformation theology at its best and that is Christ honoring, Christ exalting theology.
For instance, in our preaching we seek to preach Christ and Him crucified (1 Corinthians 2:1-5). In our discipleship, Christ is to be the one that we focus our faith on and He is the one worthy to copy (Hebrews 12:1-2; 1 Peter 2:21-25; Ephesians 5:1-2; 1 John 2:3-6). In our singing, we are to glorify Christ (Ephesians 5:19). In our lives, we are to glorify Christ (1 Peter 2:11-12). In holiness, we are to honor Christ (1 Peter 1:15-16). In our prayers, we are to exalt Christ (Ephesians 3:20-21). "So, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31) "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (Colossians 3:17).
The Arminian context of evangelism should be the same: Christ exalting. Jesus died for our sins and the sins of the whole world (1 John 2:1-2) and our passion should be to glorify Him alone who is worthy (Revelation 5:12-14). Our passion should be to take this blessed gospel all over the world with the good news that Jesus came to save sinners and the Father is seeking those who will worship Him in spirit and in truth (John 4:23-24). May we be fishers of men as Jesus was (Matthew 4:19).
I posted recently on The Manhattan Declaration and how it lies in line with a host of other declarations that come out every few years to combat the social ills of our society ranging from abortion to same-sex marriages to war and to poverty and many others. It seems that there are always a group of people willing to come "together" to declare that they support this or oppose that. In 2008 we saw the alliance between many evangelicals, Catholics, and even Mormons against same-sex marriage in the state of California. For many, they saw this as a good thing that people from various faiths and backgrounds can put aside their differences to show the watching world a united front against sinful issues such as same-sex marriage.
Yet I agree with many who did not sign The Manhattan Declaration simply because it places the gospel as a side issue and not up front. Like those in the early 20th century, the gospel can easily be placed as a side issue and what takes place is that social concerns become the focus. In other words, instead of combating the sin in our society through the gospel we begin to "unite" to combat sin through other means such as legislation, government, or education. The social gospel replaces the true gospel and what inevidently happens is that the Church losses its power and authority and soon becomes nothing more than a charity organization. The gospel of Jesus Christ that demands repentance for the forgiveness of sins (Luke 24:47) is our purpose in the world and we must keep the gospel in the forefront as the main issue.
However, when we biblically look at the Church we see there are two expressions of the Church. First, there is the Church before God. This would be the inward view of the Church. The Church in the New Testament is said to be the Bride of Christ (Revelation 21:9) that Christ purchased with His own blood (Acts 20:28; Ephesians 5:25-27). The Church is the living Body of Christ in the earth (1 Corinthians 12:14-27; Ephesians 1:22-23). The Church's inward expression before God is to worship and adore Him (John 4:23-24; Romans 12:1-2). The Church is to come together to encourage one another before the Lord Jesus (Hebrews 3:12-13) and to glorify Him in so doing (1 Corinthians 10:31; Colossians 3:17). The lives of those in the Church are to glorify God and exalt Him through their lives (Philippians 1:20-21; 1 Peter 2:11-12).
The outward expression of the Church is to proclaim the gospel (Matthew 28:19-20; Mark 16:15-16; Luke 24:47; John 20:21; Acts 1:8; 2 Corinthians 5:18-21). The book of Acts shows that the disciples of Jesus took His commandment serious and they spent their lives for the purpose of the gospel. As Paul wrote, "And thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, but as it is written, 'Those who have never been told of him will see, and those who have never heard will understand'" (Romans 15:20-21). Despite the many social ills of the times of the Apostles such as slavery, homosexuality, crude talk, sexual immorality, and various other legalized sins, the Church spent their time transforming the society through the gospel (Titus 3:1-7). The gospel is the power of God unto salvation (Romans 1:16-17). The Church's ambition was to transform their world through regeneration one soul at a time.
Does this mean that Christians in the United States and other Western nations should not use free speech or elected leaders to change laws and society? My own view is that while I don't mind if people pursue this as a second cause, our primary cause must be the gospel. I believe in morality and in just Laws to govern society but at the same time I believe that the only way to true change is not in the White House but in our house. My own opinion is that it would be very hard for a true disciple to be elected to a high office in government since the very nature of politics is compromise. It would be very difficult for the President of the United States, for instance, to make disciples since his office demands that he speak for all citizens of the United States which would include representing people of all faiths and even no faith. For them to use their office for the furtherance of the gospel would be viewed as a violation of their commitment to defend the Constitution of the United States. Yet disciples can make positive impacts on society through laws such as is the case of William Wilberforce in England in his fight against slavery.
Whatever one's view of Christian involvement in politics, the Church is to proclaim the gospel and this includes each disciple seeking to make disciples (Matthew 28:19-20). Even those involved in political groups must not forget that the only true reformation in society comes through people being born again (John 3:3-7; 1 Peter 1:18-22). People being saved from sin is what is vital. To simply pass laws forbidding homosexual activities, same-sex marriage, pornography, etc. will no doubt have some positive effects but true lasting change begins not on the outside but inside.
