Grace… Theologically (1)

Paul’s letter to the Romans is the most comprehensive, systematic explanation of salvation in the Bible.  In Romans 1-2, Paul’s purpose is to do two things: (1) make the case that God’s glory is revealed throughout creation, however, those that don’t follow God’s law are condemned, and (2) the Law was meant to show God, to show what sin is, to provide and point to the Gospel (Jesus Christ) but call those who read the Law into repentance.  The Jewish Christians in Rome were judging the Gentiles and Gentile Christians that they were not “following the Law.”  Paul condemns them in Romans 2:1-3

(1) Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.  (2)  We know that the judgment of God rightly falls on those who practice such things.  (3)  Do you suppose, O man–you who judge those who practice such things and yet do them yourself–that you will escape the judgment of God?

Paul concludes the matter in Rom 2:28-29

(28) For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.  (29)  But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Paul, in these verses, points to “the children of promise” (God’s promise to Abraham to bless him and make him a great nation in Gen 17:4-8; Here God promises Abraham an “everlasting covenant…to be God…to your offspring after you.”)  Paul connects this in Rom 4:16.

Through Romans 3-8 Paul makes the case for salvation by grace through faith.  He begins by showing that there is not one who does good, quoting the Law in Rom 3:10-12

(10) as it is written: “None is righteous, no, not one;  (11)  no one understands; no one seeks for God.  (12)  All have turned aside; together they have become worthless; no one does good, not even one.”

And Romans 3:13 “‘Their throat is an open grave; they use their tongues to deceive.’ ‘The venom of asps is under their lips.’”  Romans 3:14 “‘Their mouth is full of curses and bitterness.’”  In Romans 3:15-17 Paul declares

(15)  “Their feet are swift to shed blood;  (16)  in their paths are ruin and misery,  (17)  and the way of peace they have not known.”

Paul says very plainly in Rom 3:20 that no one will be justified by the works of the law; that the law produces and its purpose is to show knowledge of sin, to point (as Paul claims in Rom 3:21) to Jesus Christ and receive righteousness and justification through believing in his name.  Paul continues in Rom 3:22b-24, “For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.”  Paul declares that we all fall short of God’s glory.  It is not a one-time declaration, referring to Adam’s sin bringing death and sin in the world.  No, Paul claims that falling short is something that we do constantly.  He proclaims himself in Rom 7:15,18 that he does the very things he hates and that nothing good lies in him.

Grace… in the New Testament

Looking now at the concept of grace in the New Testament, we see, immediately, the fulfillment of God’s promises in the OT regarding the Messiah.  In Luke 1:30, the angel Gabriel, tells Mary to “not be afraid, Mary, for you have found favor with God.”  He goes on to declare that with the power of the Holy Spirit she is going to conceive, bear a son, call him Jesus, and he will be the Son of the Most High (cf. Isa 7:14).  This phrase “favor with God” is from the same Greek word–charis.  So, here Gabriel tells Mary that God has graciously and full of joy chosen her to be the carrier and earthly mother of His son.

In the OT we have seen glimpses of grace.  These stories are of people that God used by His gracious enabling, to accomplish His purpose in the life and times of the OT–leading to Christ!!  Now, in the NT, the theology and the doctrine of grace is exemplified in Jesus Christ, who graciously came to die for those “who are far off.”  Jesus’ death is the ultimate in unmerited favor bestowed upon us, not just person we read about, but you and me.  Jesus makes grace personal.  Not only through his humbling coming to earth and humiliating death, but everyone who believes Jesus paid for their sins through his death on a cross will be saved.  Grace is personal.  It is now bestowed, freely, upon individuals.

Paul tells us in Eph 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,” and in Eph 2:4-7

(4) But God, being rich in mercy, because of the great love with which he loved us,  (5)  even when we were dead in our trespasses, made us alive together with Christ–by grace you have been saved–  (6)  and raised us up with him and seated us with him in the heavenly places in Christ Jesus,  (7)  so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

He continues in Eph 2:9, saying “not a result of works, so that no one may boast.”   Paul’s point is perfectly clear: God did the work, boast about Him!

In John 1:16, John tells us “from his fullness, we have received grace upon grace.”  “His fullness” is Jesus Christ’s fullness of humanity; His fullness of diety; His fullness of death; AND His fullness of resurrection!  It is Jesus’s fullness of humanity AND fullness of diety that make his fullness of death and fullness of resurrection so powerful.  God came to earth as a human, in the person of Jesus Christ to die; yet, in the fullness of diety, Jesus went willingly showing his (God’s) great love for us (sinners) by dying in our place.  This is why John declares that we have received “grace upon grace.”  We haven’t received grace upon works or grace upon self or grace upon deeds or grace upon anything else.  We have received grace upon grace.  We have received free upon free.  God’s joyful gift of salvation comes to us freely, through no work of our own.

Grace… in the Old Testament

In thinking about the sovereignty of God as it relates to all things and to properly understand the biblical doctrine of election and predestination, I believe it is necessary to look at, first, the “how” of God’s sovereignty–grace.  First, we will look at grace in the Old Testament (OT).

The English word that we translate as grace is the Hebrew word khane and the Greek word charis.  Khane has a subjective meaning of “kindness, favor.”  The subjective meaning, which is the majority usage, means that this favor and kindness is unmerited.  It is not being applied as a “quality” of those that it is talking about (i.e., beauty).  So, there is nothing in the person that the Hebrew word khane (grace/favor) is describing.  The Greek word charis means “an act of graciousness.”  Interestingly, the word charis is derived from chairō which is a “primary action full of cheer.”  Further, the Greek word charis denotes the “divine influence upon the heart.”  So, when we read Paul’s words in Ephesians 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,” we read of this unmerited favor that God willingly, and happily, bestows upon us.  Oh how that thrills my soul!  Oh to imagine the happiness of God, that He is pleased bestowing grace upon us sinners!

The first instance of grace that we see in the Bible is in Genesis, immediately after the Fall, where sin enters the world through the trespass and transgression of Adam.  In Gen 3:7, immediately after their sin, Adam and Eve realize their nakedness, and sew fig leaves together for clothing.  God, after their punishment, sacrifices an animal to figuratively cover their sin.  God, in his graciousness, provides immeasurably more for Adam and Eve than they provided for themselves.  Fig leaves or animal skins?  God provides better clothing, through sacrifice.  This is figurative of the better clothing that we will all receive, the white robes of righteousness, thanks for the sacrifice of God’s own son–Jesus Christ–for our sins.

Throughout the OT we see numerous examples of this unmerited favor.  In Gen 6:8, Noah finds favor in the eyes of the Lord, and it is through Noah, that humanity is spared total destruction from the calamity of the flood.  Abraham is chosen by God to be the father of many nations.  In Exo 3 (cf. Exo 33:12,17) Moses, a murderer, finds grace in God’s eyes and leads the people of Israel out of Egypt.  Gideon finds grace in the eyes of God to defeat the Mideonites.  Isaiah, the prophet, clearly aware of his sinfulness, knows he is unable to carry forth God’s message, but God has compassion/grace/favor on him that allows him to do God’s bidding (Isa 6:1-10).

The main way we see grace being distributed in the OT is God establishing his covenants with various individuals, and through these individuals carrying forth His plan of salvation history.

Yesterday, I had the amazing opportunity to talk with a women who was encouraged by Beth’s testimony!!  She had read our blogs and told me to tell Beth how encouraging her testimony was to her regarding the power of God’s sovereign power!  Also, this has reminded me that for 13 months now I need to get my testimony online.  I’m going to be working on that!

Introduction

This series comes from observations I have been making regarding the blogging scene on a few particular blogs.  These blogs have been arguing/debating the Arminian vs. Calvinism view of God’s role in salvation, the world, etc.  I wish to explain my point of view as a “Calvinist,” yet in an informative way to share an opinion.  My prayer is that it blesses those who read it as well as myself in preparing it, and, as always, brings God glory!

Father, my prayer is that you use this series of posts to let us come together as Christians.  To come together as those who profess the saving work of Your son, Jesus, on the cross, Your word tells us you “were pleased” to send your son and have Him die in our place, so that WE could live in eternity with you.  Father, I pray that you continually remind me of the common attributes that all Christians have–the death of Christ for our sins and His resurrection for our salvation!  Father, I praise you for that.  Jesus, I thank you for your willingness.  Keep me focused.  Amen.

One of the biggest arguments against “Calvinism” is the “we’re all robots” argument.  It goes like this:

1. Calvin believes that God has “elected” and “predestined” us before the beginning of time, AND
2. Jesus has told us (through His disciples) to “[g]o therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  (20)  teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matt 28:19-20), AND
3. Assume that Calvin is correct; THEREFORE
4. Evangelism has no point because God “elected” those and “predestined” those before time, SO we have to be all robots.

Now, some may say that I have taken loose liberty with the “Arminian” argument against Calvinism.  That may be.  But I want to examine the doctrines of election and predestination, not as Calvin taught it (I haven’t read his Institutes), but as the Bible teaches.  (Through doing so, I also wish to dispel the assertion that many “Arminians” believe that the words “election” and “predestination” are bad, even though they are in the Bible.)  I am going to do this by looking at the Biblical context of election and predestination, first, and second, by examining their connection to salvation.

Thursday night Beth and I, while continuing through the ESV Study Bible in a year daily readings, we read Psalm 6.  It comforted me at that particular time, so I wanted to share:

Psalm 6

To the choirmaster: with stringed instruments; according to The Sheminith. A Psalm of David.

(1)  O LORD, rebuke me not in your anger, nor discipline me in your wrath.

(2)  Be gracious to me, O LORD, for I am languishing; heal me, O LORD, for my bones are troubled.

(3)  My soul also is greatly troubled. But you, O LORD–how long?

(4)  Turn, O LORD, deliver my life; save me for the sake of your steadfast love.

(5)  For in death there is no remembrance of you; in Sheol who will give you praise?

(6)  I am weary with my moaning; every night I flood my bed with tears; I drench my couch with my weeping.

(7)  My eye wastes away because of grief; it grows weak because of all my foes.

(8)  Depart from me, all you workers of evil, for the LORD has heard the sound of my weeping.

(9)  The LORD has heard my plea; the LORD accepts my prayer.

(10)  All my enemies shall be ashamed and greatly troubled; they shall turn back and be put to shame in a moment.

Amen!

I’ve been thinking about this post I’ve read recently, and wanted to respond to it.

The passages regarding the power of God, His being being all-powerful are numerous.  The beginning of the Bible, in Genesis, we see in Genesis 1:1-3

In the beginning, God created the heavens and the earth.  (2)  The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.  (3)  And God said, “Let there be light,” and there was light.  (4) And God saw that the light was good. And God separated the light from the darkness.  (5)  God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

So, by the power of the Word, there was light.  Immediately.  The rest of the creation account in Genesis affirms the power of God through His spoken word (see Gen 1:6-8; Gen 1:9-13; Gen 1:14-19; etc.) is all that is needed to create the entire Universe ex nihilo!!  We learn later in the Gospel of John that “the Word” (that is the Christ, Jesus; cf John 1:14) was “in the beginning” (eternally existant), “with God”, and “God”.  Further, in verse 3 we see that all things (the entire Universe) was made through him.

Then if verses 12 & 13 we have, I believe, the lynchpin upon which John’s gospel message is built.  John 1:12-3 says

But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Setting up these two verses is verse 11, saying “He [the Word, Jesus] came to his own, and his own people did not receive him.”  Then the great transitional statement in verse 12, “But” so contrast is taking place against those who did not receive.  Those who believe, Jesus gave the right to become children of God.  That is a guaranteed promise.  As we in America, we know all about rights.  Our rights are guaranteed.  The right to freedom of speech, right to an attorney, right to remain silent, etc.  These are things that the government cannot deny us in this country.  Jesus gives us the same security in believing in His name–we are guaranteed children of God.  Adopted by the almighty creator of the Universe!!  Amen!!

Verse 13 continues, excitingly, telling us how this happens and how this is a guarantee.  Those who believe are born (as all believers are born again) “not of blood nor of the will of the flesh nor of the will of man, but of God.”  So, breaking this all down, we see first how believers are NOT born.

1. Believers are not born of blood, that is born as a baby is born of the womb.
2. Believers are not born of the flesh.  I take this to mean that believers are not born of their own will (flesh), that we don’t “decide.”
3. Believers are not born of the will of man.  I believe this is saying that others are not going to be able to determine for another person their salvation, i.e., a minister/priest declaring one saved without the person believing themselves.

Second, we see how believers are born very succinctly: of God.  Believing is all God’s doing.  There is no US in the picture.  (See John 6:44-5; John 6:64; John 6:65.)

Limiting God’s power creates a contradiction with God because He claims through His word, that He is all-powerful and that He is holy.  However, if God limits His power, He would not be all-powerful as He shows and demonstrates to us through His word–the Bible.  This would mean that God, Himself, would be contradicting what He has revealed to us in His word.  As such, He would be a contradiction and cease to exist.

I am going to share my view on the “but then we’d be all robots” objection next.

Over the past few days, I have been scanning blog posts between Calvinists and Arminians, and I am disturbed by these who feel that their blogging time should be spent arguing back and forth over finer points of one’s understanding of theology, instead of putting those talents of typing and critical study and eloquence to use spreading the Gospel of Jesus.  However, one post that disturbed me was by an Arminian, who was thankful for being Arminian since he/she doesn’t have to worry about the complications of God’s sovereignty since God is sovereign, however, he just limits His sovereignty in regards to man’s free will.

Now, I am a “Calvinist” because as I mentioned here, it is what I believe the Bible teaches.  However, I also rejoice in those who, as I have, confessed Jesus as their Savior and Lord.   I pray I don’t waste the precious time that God has given me arguing over a trivilous point but instead rejoicing with my brothers and sisters in Christ and advancing the Gospel of Jesus together.  Paul, in one of his letter, remarked about those who were spreading the Gospel under false pretense, that he rejoiced that the Gospel was being preached.  We know from other Scriptures that faith comes through hearing and hearing comes from one proclaiming the message of the Gospel.

However, I do want to take this opportunity to discuss God’s omniscience–all knowing–power.

In English, we get the word omniscience from Latin, omni-”all” and scientia-”knowledge.”  So, by saying that God is all knowing, we are saying that He knows everything that there is to be known, completely and consistently.  He knows everything from eternity past to eternity future.  The Psalmist, David, tells us in Psalm 139:1-10

To the choirmaster. A Psalm of David. O LORD, you have searched me and known me!  (2)  You know when I sit down and when I rise up; you discern my thoughts from afar.  (3)  You search out my path and my lying down and are acquainted with all my ways.  (4)  Even before a word is on my tongue, behold, O LORD, you know it altogether.  (5)  You hem me in, behind and before, and lay your hand upon me.  (6)  Such knowledge is too wonderful for me; it is high; I cannot attain it.  (7)  Where shall I go from your Spirit? Or where shall I flee from your presence?  (8)  If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!  (9)  If I take the wings of the morning and dwell in the uttermost parts of the sea,  (10)  even there your hand shall lead me, and your right hand shall hold me.

Here David is affirming the omniscience of God and the omnipresence of God.  He affirms the omniscience of God by saying “you have searched me and known me”, “are acquainted with all my ways”, and “before a word is on my tongue, O LORD, you know it altogether”; the omnipresence of God with “where shall I flee from your presence?”

The absoluteness of God’s sovereignty doesn’t bother me.  It is, in fact, a comforting thought.  If God limited His sovereignty, then I could take no comfort from Romans 8:28 because I couldn’t know for absolute certainty that God was working “all things together for good” be it extremely low times or amazing high times in life.  However, since God is sovereign and knows everything, He already knows how my rough and tough times will be used for HIS GLORY and how my high, mountain top experiences will proclaim His Name.  Without that knowledge, that assurance of salvation, the assurance of hope, the knowledge that God knows all and holds all things in His Almighty hand–I would be utterly lost.

One of the disturbing trends that I see in the religious “blogosphere” is the tendency towards harsh criticism of opposing viewpoints.  I’ve been reading recently some blogs and comments relating to the ideological controversy between Calvinism and Arminianism.  And, to me, the disturbing and saddening thing is the tone that seems to underlie the critical commentary.  Instead of being constructive and loving towards those that disagree, there is instead frustration and anger and resentment towards those that disagree.  But, as I think back, today is no different from the controversy between Luther and Zwingli regarding the issue of transubstantiation, where Martin Bucer had to step in– and– as one historian describes him as, the “unsung hero of the reformation” –moderate and diffuse the debates between the two.

The conflicts are still afresh today as they were then.  However, as a Calvinist myself, I rejoice over those that believe in Jesus Christ.  While I believe that the Bible does present and affirm the truths of predestination and election–the fundamental tenants of “Calvinism”–I also chose to not argue with those that hold to the Arminian view, just rejoice that they believe!!  While I pray for God’s further revelation to them, I rejoice that I can call them my brother/sister-in-Christ!

To God be the Glory!!

My last observation from John 3:1-21 is the discussion of the darkness.  Darkness is a theme of John’s gospel.  It is a point that he clearly emphasizes in his prologue in John 1:5, “The light shines in the darkness, and the darkness has not overcome it.”  The word translated “overcome” (ESV) or “comprehended/understood” (KJV) in Greek is katalambanō.  Strong’s dictionary tells us that this word is derived from two other Greek words: kata and episkopeō.  Kata, when compounded with other words, denotes opposition; episkopeō means to seize.  So, together, in John 1:5, John tells us that the darkness has not seized the light.

These two interpretations have HUGE implications for understanding light and darkness.  John tells us that this light, is the life of men, that was present, the Word, in the beginning before creation.  There was one, John the Baptist, who came to proclaim and bear witness about the Light, that the Light (the Word) was coming into the world in the person of Jesus Christ and Jesus will shine on all men, and there will be those that understand, don’t understand, and those who attempt to overcome the Light.  Here, in the fifth verse of John’s gospel, we see that there are those who are awaiting eagerly to overcome the Light, yet they will not be able to do it.  The darkness will not prevail.

Coming back to looking at Jesus’ discussion with Nicodemus, we see that Nicodemus comes to Jesus at night.  Nicodemus was comfortable in the darkness, for he did not understand the light.  Jesus in John 3:19-21 continues against Nicodemus saying

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.  For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.  But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.

Now, what wicked intent Nicodemus had the Scriptures don’t tell us.  But clearly, Jesus knew since after his statements of believing in the Son (John 3:16-17) for those that don’t believe are condemned but those that do are not condemned, he condemns Nicodemus, who doesn’t believe, doesn’t understand and loves the darkness.