Calvinism

One of the great theological controversies of Christian history has been over what is called Calvinism. Godly men have held different positions on this question. There has never been general agreement about this issue and probably never will be. However it continues to be a most controversial issue today and has divided churches and believers all over the world. That is a major problem. We do not want to bring division and controversy into our assembly.

Calvinism is sometimes called Reformed Theology. It might be called Augustinianism because many of its basic tenets began with Augustine in the 5th century. Its five basic points, arranged in an acrostic are called TULIP:

1. Total depravity. By this the Calvinist means not simply that man is a complete sinner needing salvation, upon which all would agree. He means that man's will is in bondage to Satan and he is unable to respond to God's message of salvation unless he is one of the elect chosen unto salvation. He is dead in "sins" in the sense that he has no capacity to respond to God or exercise any choice about God. He is "wholly incapable of trusting Christ". Those who say that they do not believe this are branded as believing in "salvation by works". They say faith is a work in this sense.
   
    
2. Unconditional Election. According to Calvinists, election has nothing whatever to do with man's response to God or His foreknowledge of man's response. God unconditionally elects certain men to salvation. They will respond. Others are unable to do this.
   
    
3. Limited atonement. Meaning, that Christ died only for the sins of the elect, not those of the world or non-elect. Jesus died only to save particular persons given to Christ by the Father in eternity past, in this view.
   
    
4. Irresistible grace. Only those whom God has chosen are given the Spirit of life by regeneration. They are drawn irresistibly to God by faith that He selectively gives to some and not to others they say. Yet Calvinists deny that man is made a robot in the matter.
   
    
5. Perseverance of the saints. Meaning that God will assure the final salvation and eternal security of "the elect". "Man has absolutely nothing to do with getting saved" and has nothing to do with persevering in saving faith. All of this is entirely the work of God.
   
    
6. The particular displeasure of the Calvinists is against Arminians. In the Calvinist view Arminians are those who believe in "salvation by works". Actually Arminians stress the issue of man's free moral agency to reject or accept the Lord. Anyone who disagrees with Calvinism is typically labeled an Arminian. There is tremendous emphasis by the Calvinist upon grace, especially "Sovereign Grace", meaning that God makes His own choice of those to whom He will reveal Himself in salvation. They believe God will save sinners independent of anything they say or do. There is great emphasis upon the Sovereignty of God. This means to them God has the right to do as he pleases in saving men which none would deny. They assert that God elected some and excluded all others.

There is great emphasis upon election and predestination, both taught in the Bible. The Calvinists understand this to mean elect and predestined unto salvation, apart from any foreknowledge by God of their response to Him. We accept these Biblical terms but believe that election is unto the purposes of God for the saved, especially conformity to the image of Christ.

There are some who believe only parts of the Calvinistic system. They reject in particular the idea that Christ died only for the elect. The most extreme Calvinists, are called "hyper Calvinists" because their views are seen too extreme for acceptance even among their own sympathizers. Some believe that most people are "reprobated to damnation" before their birth and life on earth. That is their unfortunate lot. They can do nothing to change this. Others reject this for the obvious reason that it is contrary to the righteousness or fairness of God.

Some do not accept any evidence that a man is not saved, even on the basis of a contradictory lifestyle, especially the practice of lawless sin. We point to "the tests of the reality of saving faith", as expressed in

1 John. Hyper Calvinists say this is simply trying to retain your salvation by works. In their view, it also destroys any hope for assurance of salvation.

Many Calvinists reject repentance as a condition of salvation ("only faith"), unless it is interpreted to mean simply believing the Gospel. Salvation is already assured because God has selected the few to whom He gives saving faith. They are also strongly opposed to the idea that people must accept Jesus as Lord and Savior. They believe it is only necessary to accept Jesus as Savior and postpone their submission to Christ as Lord until some future date. To believe otherwise, they say, is to believe in "works salvation", also called "Lordship Salvation".

It is the practice of many Calvinists to relentlessly press their views upon others, even if it leads to church dividing. Believers are often drawn from among their own evangelical fellowships. This "theological grid" or system becomes the main emphasis of their conversation, preaching, public prayers and ministry. Other issues seem to pale in comparison. The system itself is only a deduction they make from certain verses and is not directly taught in Scriptures. It certainly was not a focal point of the Lord Jesus. Yet many Calvinists make it so in their ministry.

This ought to be enough to inform you about the system and its advocates. It also should be clear why most evangelical believers do not follow the system as a whole, although many do believe in "eternal salvation". However they do not believe it for Calvinistic reasons. Rather they believe they see it as a direct teaching of Scriptures.

In our assembly we do not agree with this system. Certainly we are not Arminians nor do we believe in "salvation by works". We do believe in salvation by grace, the sovereignty of God and the sinfulness of man.

WE BELIEVE

The Choice by Sinful People To Be Saved.

1. Any sinner can turn to God, repent and believe the Gospel for salvation if he chooses to do so. Any choice he has is certainly in accord with the grace of God in offering salvation to "whosoever will". Any choice he is given is according to the sovereign will of God who gives him this privilege of choosing. The choice that is made is not in any sense a meritorious work to earn salvation. Consider these points:

a) All men are sinners unable to make themselves right before God and certainly in need of salvation. Yet every man is not as bad as he could possibly be (totally depraved in the sense of being incapable of responding to God). In fact, God recognizes good in some men, although it is not good enough to deserve or earn salvation. In Acts 10:2, Cornelius is described as "a devout man, and one who feared God with all his household and gave alms to the Jewish people and prayed to God continually". With this background he is sent to Peter by God through an angel to hear the way of salvation. Peter said, "I most clearly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him" (Acts 10:34-35). The generalization that "there is none who does good", (Romans 3:12), does not set aside instances where God does recognize good in some men.

b) Because we are dead in sins, the classic Calvinist challenge is "what can a dead man do? Nothing." H.I. Ironside writes in "Except Ye Repent", to say that because a sinner, whether Jew or Gentile, is dead towards God, therefore he cannot repent, is to misunderstand the nature of that death. It is judicial, not an actual death...He is spiritually dead because he is separated from God. But actually he is a living, responsible creature whom God addresses as a reasoning person." God says, `Come now, let us reason together', saith the Lord; `though your sins be as scarlet, they shall be as white as snow'" (Isaiah 1:18). When God says, "the wages of sin is death" (Romans 3:23, or that eternal punishment in the lake of fire is "the second death", Revelation 20:14), he is not speaking of incapacity but separation. Spiritually dead men and women are capable of response to God.

c) Jesus wept over a city that rejected him and said, "I would...but you would not" (Luke 13:34, Matthew 22:37). It was not some kind of charade when he wept and said these anguished words, having knowledge that the true reason for their lack of response was their incapacity in the absence of His enabling them to respond. He said that they could have responded but refused.

d) How can a human being be held morally responsible to God, ending in the lake of fire in perfect justice, if that person cannot do what God has declined to enable him to do? If his will is in such bondage that he could not respond, then by that logic he would be unable to obey.

e) Obedience is a function of the will. Will is involved in salvation. Salvation is for those who obey the gospel, thus receiving the Holy Spirit (Acts 5:32, Hebrews 5:9). Judgment is for those who do not obey the gospel (Romans 2:8, 10:16, 2 Thessalonians 1:8). That is why they are called "the children of disobedience", not the fruit of incapacity. It is difficult to see how any person would teach that all men are not free to come to God. Note these verses:

"God is not willing that any should perish but that all should come to repentance"

(2 Peter 3:9).

"Who will have all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4).

"God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. For God sent not His Son to condemn the world but that the world through Him might be saved" (John 3:16-17).

"Whosoever will, let him take of the water of life freely" (Revelation 22:17).

Further reference might be made to Matthew 11:28, Romans 10:13, Titus 2:4, John 6:37, 12:32,

2 Corinthians 5:19 et al. Calvinists explain that "world", "whosoever" and all like expressions mean only the elect. Most Bible readers believe that God loves all men, including sinners even though He hates sin. The Calvinist believes that He only loves the elect, at least to the extent of making it possible for them to escape eternal condemnation through Christ.

2. God's election or predestination of men. We believe that God desires all men be saved (2 Peter 3:9, 1 Timothy 2:4) not just a pre-selected few. At the same time we also believe in the concepts of and predestination, because they are in the Bible. We do not believe that God chooses some to salvation and others to damnation. The question is, "For what are we chosen or, to what are we predestined?" A study of all the verses using these terms may be helpful.

A) ELECT OR CHOSEN ("eklektos" as adjective, "ekloge" as noun, "eklego" as verb).

The meaning is to pick out, chose or select, particularly to an office or position. The meaning is whether this choosing by God deprives any man of the power to and the will to follow Him. The following uses are made of this term:

a) Of Christ in His coming as Messiah (Luke 9:35, 23:35, 1 Peter 2:4, 6, Isaiah 42:1).

b) Of Israel as a nation, being corporately elected and from which many apostatized (Acts 13:17, Romans 9:11, 11:28, cf, Isaiah 45:4, 65:9, 22, Deuteronomy 7:7). The expression in Romans 9:11, "not having done any good or evil" refers to the ancestors of Israel as a nation.

c) Of believers as a remnant within Israel (Romans 11:5, 7).

d) Of Paul for the service of God (Acts 9:15, 22:14, 1 Corinthians 9:1, 15).

e) Of angels to their duties under God (1 Timothy 5:21).

f) Of the twelve apostles (Luke 6:13, John 13:18, 15, 16, 19, Acts 1:2, 24). The choosing was unto an office and not unto salvation. It was to bear fruit (John 15:16). This last verse contains the expression, "Ye have not chosen me but I have chosen you", refers to the twelve and not to believers generally to salvation.

g) Of chosen men, by God for His use (1 Corinthians 27-28).

h) Of instrumentalities by God for His use (1 Corinthians 1:27-28).

The most significant use of the term elect applies to believers. Plainly they are called "God's elect" (Romans 8:33, Titus 1:1, Luke 18:7, 1 Thessalonians 1:4, Colossians 3:12, 2 Timothy 2:10, Matthew 24:22, 24, Mark 13:20, 27). They are called collectively "an elect race" (1 Peter 2:9). Such are saved and called, "not according to our works, but according to His own purpose and grace, which was given to us in Christ before the world began" (2 Timothy 1:9). Hence the source is the grace of God.

Readers of 2 Peter 1:10 are warned to give diligence, "to make your calling and election sure". That surely involves human response. The number who respond to God is smaller than those He invites, since, "many are called but few chosen" (Matthew 2:14). This follows the Lord's parable about the invitation to a great marriage feast which was widely . Yet the sure knowledge of God about those who will be among the elect is evident in Acts 13:48, "as many as were ordained to eternal life believed". There is no Scripture which teaches election to reprobation or damnation. The gospel is offered to men who could respond if they would. Consider this:

1. Men are held to be responsible (Romans 2:1-6, Revelation 20:11-13, Matthew 25).

2. Hearers of the gospel are responsible (John 3:18, Matthew 1:20-24, Acts 13:38-41, 2 Thessalonians 1:7-10).

3. The Gospel invitation is given to all and not to the few (Matthew 28:19, Mark 16:15-16, Ezekiel 3:18, 33:8).

That election does not equate to salvation is seen when the word is applied to the nation of Israel, "the chosen people" (Acts 13:16, Isaiah 45:4 et al). Many apostatized (Jude 5 et al), so evident centuries later when the Lord Jesus termed the Jewish leaders as "of your father the Devil". They were elect as a nation chosen by the Lord to their position (Luke 6:13, John 13:18, Acts 1:2, 24). Yet neither was this unto salvation. Judas apostatized and was a devil from the outset (John 6:70). The verse so often misapplied by the Calvinists to the saved, is to the Twelve, including Judas. This shows the ease with which verses not applicable to the issue at hand are misused to disprove the ideas of personal choice as having any part in our salvation.

B. PREDESTINATE (proorizo)

This word is often used in association with elect. The meaning is to determine before, mark out, or foreordain. W.E. Vine suggests that it indicates "that to which the subjects of his knowledge are predestined". The question is: Predestined to what? Is it marking out beforehand for God's purposes or is it "an unalterable decree as to who shall be saved?".

"Predestined to be conformed to the image of His Son", that is God's goal for each believer (Romans 8:29).

"Whom He did predestinate, then He also called" (Romans 8:30). Here there is a differentiating of predestination from either calling or justification.

"Having predestinated us unto the adoption of sons by Jesus Christ" (Ephesians 1:5). "Adoption of sons" is not another term for the new birth but an expression from the Roman world; it indicated coming into a position of dignity within the family.

"We were made a heritage, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Ephesians 1:11). There is no statement here that God predetermines that each person acts exactly according to God's desires; rather God is working out His eternal purposes in Christ.

"To do what Thy hand and Thy counsel determined before (Acts 4:28). Herod, Pilate, Israel and the Gentiles gathered against Christ; to accomplish the plan of God in delivering Christ to die.

"The hidden wisdom which God ordained before the world unto our glory" (1 Corinthians 2:7). God's eternal plan for us.

C. FOREKNOWLEDGE (proginosko - used seven times in the New Testament).

The meaning is previous knowledge or to know beforehand. There is no indication in this that it precludes human choice. God's foreknowledge is an aspect of His omniscience (Acts 15:18, Hebrews 4:13, Psalm 139:12, 15). Foreknowledge by God is evidently a factor in His election, although Calvinists deny this. They say that this compromises His sovereignty, that it involves works, that it presumes some virtue in man. If all this were true, why would it be mentioned in Scripture in connection with election?

1 Peter 1:2 states the sequence in this way: believers are "elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ". Note the sequence carefully. It clearly relates election to foreknowledge. The Greek word for "according" is kata which means " `homogeneity', in accordance with, in conformity with, corresponding to", (Greek-English Lexicon of the New Testament, Arndt and Gringrich). This tells us God's choice was in harmony with what He knew. If His election was totally without cause, then what does this refer to? Romans 8:29 says, "who He did foreknow, He also did predestinate to be conformed to the image of His Son". Here we are told that predestination (following foreknowledge) is not election unto salvation - but calling to the destiny of being conformed to the spiritual image of Christ. Other uses of foreknowledge are as follows:

"Knowing these things beforehand" (2 Peter 3:7); the doctrinal facts that Peter was teaching.

"Cast off His people whom He foreknew" (Romans 11:2); Israel as God's nation of privilege.

"Was foreknown before the foundation of the world (1 Peter 1:20); not foreordained as in KJV: Christ as Lamb of God to shed His blood for us (Revelation 13:8).

"Delivered by the determinate counsel and foreknowledge of God" (Acts 2:23); His crucifixion by men.

It sometimes suggested that the Old Testament word "yada" (translated ginosko in the LXX) and rendered as "know" in English has the connotation of electing or choosing unto salvation, rather than known beforehand. The most common verses cited are:

"You have I known of all the families of earth" (Amos 3:2); in context, He is referring to their special relationship to Himself, cf. 2:10-12.

"I did know thee in the wilderness" (Hosea 13:5); they were not chosen by God at that point.

"I have known him that he will command his children" (Genesis 18:17-19); of Abraham and God's purposes for his life.

"Before I formed thee in the belly I knew thee and before thou camest forth out of the womb I sanctified thee and I ordained thee a prophet unto the nations" (Jeremiah 1:5); know seems to indicate a meaning of "understand fully" in Jeremiah 12:3. Previous knowledge by God of the prophet and choosing to be identical in meaning.

"If any man love God, the same is known of Him" (1 Corinthians 8:3); implies recognition by God of this fact.

"You have come to know God, or rather be known of God" (Galatians 4:9); replaces former state of non-knowledge.

The omniscience of God foresees, not man's virtue, but rather his willingness to respond to the claims of God and the call of the Gospel. There is no more merit in this than in saving faith itself. In the familiar illustration which has helped so many, the heavenbound saint sees a glorious writing over the portals of heaven: "Whosoever will may come". When the believer enters and looks back at the reverse side of the portal, he reads, "Chosen in Him before the foundation of the world". The story neatly illustrates there are two perspectives, that of man and that of God. God surely can foresee a course of events without necessarily interfering with human choice as an integral part of those events. Foreknowledge, election, predestination, human choice and responsibility are all taught by the Scriptures and should all be accepted.

3. CHRIST DIED FOR ALL.

Christ's work on the cross was not limited to benefit a few but to be available for all. This is decisively stated in 1 John 2:2, "He Himself is the propitiation (satisfaction) for our sins, and not for ours only but also for the sins of the whole world". This is certainly not the same as "dying for those foreordained to be saved". These are other verses.

"God so loved the world that He gave His only begotten Son that whosoever believes in Him should not perish but have eternal life" (John 3:16); there are many other "whosoever" in Scripture. Plainly this means anyone, not just the elect.

"Who gave Himself a ransom for all" (1 Timothy 2:6); the "all" is defined by "all men" for whom we are to pray (vs. 1), the "all men" that He desires to be saved.

God is "the Savior of all men, especially of them that believe" (1 Timothy 4:10); God's mercy is available to all (Romans 11:32).

Jesus tasted death for every man (Hebrews 2:9). "The grace of God has appeared, bringing salvation to all men" (Titus 2:11).

"Not willing that any should perish but that all should come to repentance" (2 Peter 3:9).

"Who will have all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4).

"Whosoever will, let him take of the water of life freely" (Revelation 22:17).

"Come unto Me all ye that labor and are heavy laden and I will give you rest" (Matthew 11:28).

"Whosoever shall call on the name of the Lord shall be saved" (Romans 10:13).

"The grace of God that bringeth salvation hath appeared to all men" (Titus 2:4)

Him that cometh unto Me, I will in no wise cast out" (John 6:37).

"If I be lifted up, I will draw all men unto Me" (John 12:32).

"God was in Christ reconciling the world unto Himself" (2 Corinthians 5:19). If the world means only the elect, then Christ had no interest in even attempting to reconcile other lost sinners unto Himself.

Provision for all cannot become effective until it is appropriated by faith. A pardon must be received to be valid. A deposit must be drawn upon to be useful. A rope must be grasped to escape. The blood of the Passover Lamb had to be applied to the door posts of the Israelites to be efficacious (Exodus 12:7-13).

In summation, a universal and bonafide offer of salvation cannot be preached unless there is a universal provision. If salvation is offered to all men then Christ's death for all is the ground for that offer. Generations of evangelists and missionaries have proclaimed an offer to one and all. No hearer was called to consider first whether he might be among the elect.

4. THE GRACIOUS CALLING OF GOD

We believe that any person can, if he wishes, turn to God for salvation. In fact we believe God wants them to do so. We also believe that these same persons can reject the desire of God to save them. We do not believe that any one is divinely programmed for an invitation to be saved so that he cannot and will not refuse. How could such a system honor God or be said to have any element of attraction to Christ.

Implicit in the invitation, "Whosoever will may come" or the "Come unto Me" to a sinsick world, is the enabling grace that will save them if they will. He is not a God of partiality, but does good for both the good and evil, the just and unjust (Matthew 4:45). He extends that grace by the convicting work of the Holy Spirit, though most do not respond (John 16:8-9). To what purpose is conviction if it were not to procure response? God calls more persons than those who respond. They thereby become the chosen (Matthew 22:14). Jesus said, "I did not come to call the righteous, but sinners to repentance" (Matthew 9:13). Most of the sinners of Jerusalem to whom Jesus spoke these words did not respond to that call, though He said He wanted it so. That is called grace. "The grace of God that brings salvation has appeared to all men" (Titus 2:11), to the elect.

God initiates spiritually with sinners. Otherwise none would be saved; but the invitation is with all sinners, not just a few. God saves by His grace, not by man's meritorious works. Otherwise none would be saved. God's Word, God's Spirit and God's communicating of His regenerating power are indispensable for salvation. Otherwise none would be saved. All of this is by God's sovereign will, arranging all things according to that will, including the way He chooses to do things. It is not necessary to magnify the grace of God or the sovereignty of God, in which we believe, by excluding all human response or even the capacity to respond. Many Scriptures present God as warning lost sinners to "seek the Lord while He may be found" and warning them of the consequences if they do not. He often pleads with sinners because He is gracious.

Calvinists believe that God has purposed to save only a particular number of men that He infallibly calls them to His elect purpose. Man is on a divinely predetermined path, essentially a robot or programmed human computer. This is called "sovereign grace". If you resist these extreme ideas then you are told that you do not believe in grace, or in free grace or in sovereign grace. In this system of salvation it is impossible for the few to refuse and impossible for others to obtain. This doctrine has driven many to reject the claims of Christianity. Consider:

First is the matter of God's calling. It is certainly true that God calls sinners to Christ, moves and regenerates them by His Spirit and brings them to their eternal destiny "in Christ". However the Calvinist believes that God only gives an "inward call" to the few. Only those to whom God gives "the inward call" of His Spirit can be saved. John 6:37 says, "all that the Father gives to Me shall come to Me". It is implied by Calvinists that no others even have the opportunity, "No man can come to Me except the Father which sent Me draw him" (John 6:44). It is implied by them that the drawing of God is selectively granted only to the few, despite John 12:32 where Jesus says He will "draw all men to Myself", indicating an unlimited invitation. "All that the Father gives Me shall come to Me" (John 6:37). This implies to them an irresistible call which the elect are unable to refuse. "Everyone who has heard and learned from the Father comes to Me" (John 6:45). This implies to them that the rest of the hearers never had the opportunity to hear or learn. It is not difficult to see that although each of these Scriptures is true of those who do come to the Lord, there is no clear teaching of incapacity on the part of those remaining unsaved.

Then there is the matter of Saving Grace. Calvinists tell us that there are two kinds of grace, common and efficacious. Common grace is the unmerited favor of God towards all men in His general care, but it does not bring salvation. Efficacious grace is that which moves men to believe in the Lord Jesus for salvation. The Bible indicates that grace is grace, undeserved favor from God, without any such distinction as is mentioned above. There is not proof that God gives one brand of grace to the general multitude and another brand to an elect few.

Calvinists think that men should be grateful for common grace and ask no question as to why they were not given opportunity in the way of salvation-enabling grace. Ryrie in his book on the Holy Spirit, page 62, says, "In every case where efficacious grace is not experienced, common grace is received. While common grace is not sufficient to regenerate, it is sufficient to reveal God and to condemn if it is not received". This says, in effect, God is pleased to grant all men just enough grace to condemn them, if that makes any sense. He anticipates the objection. "If efficacious grace is necessary to salvation and if God alone can supply such grace, then God cannot hold us responsible if we reject the Savior." He answers, "No man has a claim on God's grace, and therefore, no man can question why He gives it to some and not to others." In other words, the objection is simply ruled as out of order, without explanation. If Ryrie could give an explanation, he would, but he can't. Ryrie summarizes by assuring us that God does "not bestow His efficacious grace whimsically". He simply desires to bring glory to Himself. Would this procedure glorify Him as just and wise? Is grace irresistible? One must consider on this question the utterance of the Lord Jesus when He left the city of Jerusalem whose inhabitants had rejected Him. He lamented over it and said, "how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not" (Matthew 23:37, Luke 13:34). Note the contrast. "I would but ye would not." The result was that the city was left to its fate of coming desolation.

We consider the following additional Scriptures about rejector's of God's will:

"The Pharisees and lawyers rejected the purposes of God" (Luke 7:30).

"You do always resist the Holy Spirit" (Acts 7:51).

"You are not willing to come to Me that you might have life" (John 5:40).

Unsaved men felt the convicting work of the Spirit and rejected Him (Acts 7:54, 24:25).

"When I called, ye did not answer; when I spoke ye did not hear" (Isaiah 65:12).

"I have spread out my hands all the day unto a rebellious people" (Isaiah 65:2).

It is reported that D.L. Moody once said, "The elect are the `Whosoever wills'. The nonelect are the `Whosoever won'ts'". The advocates of this Calvinism have added a new category, "The Whosoever Can't Help Themselves".

Then there is the matter of saving faith. Calvinists believe that saving faith is entirely, not cooperative, a gift of God. Their regular proof text is Ephesians 2:8-9, "For by grace you have been saved through faith and that not of yourselves; it is a gift of God, not of works, lest any man should boast". People are told that faith is simply a gift of God to the few, since faith is the noun which is antecedent to "it". There are several examples in Scripture which would lead you to confusion if you consistently followed this logic. The antecedent thought to gift in Ephesians 2:8-9 has to do with salvation as the gift of God. "Through faith" is the clause of explanation as to the channel. If faith were the gift, not salvation, then it would be redundant to say, "not of works". Kenneth Wuest says that "the word `that' is touto, `this', is a demonstrative pronoun in the neuter gender. The Greek word `faith' is feminine in gender and therefore touto could not refer to `faith'. It refers to the general idea of salvation in the immediate context." The translation reads, "and this not out from you as a source of God (it is) the gift". That is, salvation is a gift of God. It does not find its source in man (Ephesians, page 69). Wuest also quotes Alford as saying, "It (the salvation) has been effected by grace and apprehended by faith".

 

5. ETERNAL SALVATION FOR THE BELIEVER

We believe that truly saved believers, but not all those who profess to be so, are possessors of "eternal salvation". They are "in Christ", sealed by the Holy Spirit (Ephesians 1:13), "for the day of redemption" (Ephesians 4:30). They are kept by the power of God and cannot be snatched, or fall, from His hand (John 10:27-29). They are saved forever and sustained by the intercessory prayers of the Lord Jesus (Hebrews 7:25). They are "born again" into the family of God and cannot be "unborn".

We do not believe in the "eternal security of the profession" or that anyone who prayed or made a "decision for Christ" is necessarily saved. There are false professions, tares among the wheat, "clouds without water", those devoid of the Spirit (Jude 19) who will be rejected by Christ, in a coming day (Matthew 7:21-23).

We do believe that salvation is eternal solely because people were among the "elect" according to God's predetermined choice of them for salvation. The argument of Calvinists is that if God elects some to salvation and irresistibly draws them to Himself, then He will unfailing secure that purpose.

Probably the majority of true believers do not accept the doctrine of eternal salvation. They sincerely believe that salvation is dependent on our continuing to follow the Lord Jesus. They note the many "if" clauses of Scripture which suggest a probational salvation, the warning passages about turning back or falling away and the apostate verses in Jude and in 1 Peter 2.

It has often seemed that the gap between the two positions, especially for the perplexed believer, might be narrowed by clarifying one major issue. That has to do with recognizing the Scriptural teaching of false professions. The Lord repeatedly taught people who felt certain they would be with God in Paradise that their expectations might be misplaced. There are most solemn warnings in Scripture, including the one which says, "give diligence to make your calling and election sure"

(2 Peter 1:10). How else could this be but by the manner in which they follow the Lord? "Not everyone who says to Me, `Lord, Lord', shall enter the kingdom of heaven, but he who does the will of My Father in heaven" (Matthew 7:21). Many others could be multiplied.

By its very nature, saving faith continues (Colossians 1:23), does not fall away (Hebrews 6:6), does not forsake the fellowship with God's people (1 John 2:19), does not practice lawlessness (1 John 3:4-9). True salvation is proved by its fruit. Though a true believer may for a time be out of fellowship and without fruit, the "situation is exceptional rather than normal". James 2:14-16 is a central passage bearing on the general Biblical contention that a true regeneration is demonstrated by its fruits. It is obvious that spiritual life is evidence of the presence of the Life-Giver. Even the unsaved often accept its validity.

In spite of this, a somewhat extreme brand of Calvinism has crept in among believers, nourished by some teachers, to refuse to accept even the most licentious behavior as disproving salvation, once a profession has been made. Millions seem to believe in "the eternal security of a profession", which has no biblical foundation. The mere fact that a person mentally assents to biblical truth, in the Gospel, is not proof of saving faith. One may pray to "ask Jesus to come into your heart", raise your hand or go forward to an evangelistic invitation, be baptized and join the church or even go to the altar and weep for an hour without necessarily being born again. Unfortunately such actions as these led these people, and their families, to believe and say that now they are saved. They refuse to accept the most flagrant contradictions of life, even outright apostasy, as contrary evidence.

One of the great hopes of these people, or their friends, is the "carnal Christian" teaching. E.C. Reisinger in his Banner of Truth booklet (a Calvinistic publishing house) demonstrates this danger thoroughly. The writing is titled, "The Carnal Christian". It is a great corrective to extremists forms of Calvinism. A study of the only passage that mentions "the carnal Christian" is in 1 Corinthians 3:1-14. The context mentions immaturity, "babes in Christ" and sectarian attitudes but gives no inkling that it includes a sinful life style. The most solemn warnings against imagining that one is a child of God while continuing in gross misconduct are given in 1 Corinthians 6:9-10, Ephesians 5:3-6, Galatians 5:19, 1 John 2:3-5, 3:4-9. Paul writes, "Let no man deceive you with empty words for because of these things the wrath of God comes upon the children of disobedience". He is not talking about losing your reward but facing damnation.

It is well to remind readers of the word antinomianism, an aberration of Christian idealogy. Schaff-Herzog Encl., Vol, 1, defines it as "an exaggeration of that antithesis between faith and works - faith being emphasized so strongly and one-sidely that works lose their legitimate position in the system of salvation and assume something intrinsically wrong and bad". By legitimate position, is meant that a changed life or good works is fruit of genuine salvation and not a procuring cause (Ephesians 2:10, Titus 3:8). New International Dictionary of the Christian Church, J. D. Douglas, Editor, page 48, writes that antinomianism is the "rejection of the moral law as a relevant part of the Christian experience". He identifies two forms: one is that the moral law is not needed to bring sinners to repentance contra Romans 7:7, Galatians 3:24. The other is to insist that the moral law has no place in the life of a believer because he is under grace. The more common form of contemporary antinomianism is to continue in gross sin, repeating that Christ has already paid for it all and that we only need to confess for His forgiveness. No question is accepted as to the reality of that person's profession of being a Christian. This has become almost epidemic. Many of these people are thoroughly familiar with the doctrine of eternal security and hide behind it.

 

CONCLUDING DISCUSSION

The chief doctrinal seed bed for the idea of God's arbitrary choosing of only certain individuals to be saved is found in Romans 9:6-29. Calvinists linger in this section. The flow of the passage, with the chapters test follow, deal with the purpose of God in the national experience of Israel. We have already noted that the nation was elect unto God's purpose but not all unto salvation. The Calvinistic proof texts are as follows:

"The children not yet born, not having done any good or evil" (Romans 9:11).

"Jacob I have loved and Esau have I hated" (Romans 9:13).

"I will have mercy on whom I will have mercy" (Romans 9:15)

"He has mercy on whom He wills, and whom He wills He hardens" (Romans 9:18, referring to Pharaoh).

There is a "remnant (of Israel) according to the election of grace" (Romans 11:5).

It says, "Israel has not obtained what it seeks; but the elect have obtained it, and the rest were hardened" (Romans 11:7).

It is very easy to ignore here that God is talking about His calling of the nation of Israel as His witnesses (Isaiah 43:10), not choosing certain individuals for salvation. Jacob was preferred by God over Esau as father of the nation, not being preferentially saved.

It is easy to forget why both Pharaoh and Israel were hardened in heart against God. It was not by decree in eternity past, independent of conduct. To the contrary it was because Pharaoh referred to God with insolence and first hardened himself against the Lord. As for Israel, it was their ignoring the warnings of God that led to their judgment, hardening, blinding as a nation and because of their misconduct. Individuals who responded to God from among the Jews continue to be saved. When Israel returns to God in the future, it will be after the destruction of many God-rejecters and the saving of the Christ acceptors.

The truth is that we are not able to pry into the Divine Mind as to the how or why of God's dealing. Many things have been ordained of God but we do not know exactly how He carries it out or with what mind. It is entirely possible, though not certain, that He might mysteriously be able to choose persons unto salvation while at the same time maintaining fully their freedom of choice and giving opportunity through the working of the Spirit for them to respond. What we do not need to do is invent the doctrine of incapacity or unconditional election.

We wish to acknowledge before concluding this paper, the godly lives of most Calvinist teachers and their followers. We would not for one moment reflect upon their personal piety or diminish their contribution to the church. On either side of this divisive question, there needs to be a new respect for one another's Biblical stance and an elimination of name-calling. The finest writers and teachers of both persuasions seem to avoid extremist rhetoric. What we need to do is reject extremism and its shrill advocates. We also need a more thoughtful examination of harmful ideas that have circulated among ordinary believers. May the Lord give us peace and love in the household of faith.

The Elders of Fairhaven Bible Chapel

Revised 10/21/92