This is an excellent treatment concerning ‘deconversions’. Source: WWUTT 1215 Q&A Who is Hawk Nelson, Another Deconversion Story, How Do We Have Faith?
2 Corinthians 4:4
“In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.” (2 Cor 4:4, ESV)
In a previous post here at The Battle Cry, The Apostle Paul, a Veiled Gospel, and Blind Minds we talked about three things Paul addressed in his second letter to the church at Corinth, a predominately Gentile church. In this post we’ll revisit one of those topics – the “blind minds” of unbelievers.
Our referenced passage speaks specifically of the minds of unbelievers being blind and unable to see and understand the light of the gospel. While I was working on the previous blog, I couldn’t help but wonder if the mental blindness of unbelievers extended beyond seeing the light of the gospel into other areas. Just how much of an impact does “the god of this world”, Satan, have on the mental capabilities (or lack thereof) of fallen man?
With those questions buzzing around in my head, and in light of all the craziness going on these days (political and COVID related), I decided to consult some good Bible commentaries. Of the commentaries I read, Albert Barnes seemed to address the issue in the most comprehensive manner. Here is his commentary on 2 Cor 4:4, speaking of the work of the “god of this world”, Satan:
(The god of this world) Hath blinded the minds of them which believe not – Of all who discern no beauty in the gospel, and who reject it. It is implied here:
1. That the minds of unbelievers are blinded; that they perceive no beauty in the gospel. This is often affirmed of those who reject the gospel, and who live in sin; see the 2Co 2:13 note; Mat 23:16-17, Mat 23:26 notes; Luk 4:18 note; Joh 9:39; Joh 12:40 notes; Rom 11:7 note. The sense is, that they did not see the spiritual beauty and glory of the plan of redemption. They act in reference to that as they would in reference to this world, if a bandage were over their eyes, and they saw not the light of the sun, the beauty of the landscape, the path in which they should go, or the countenance of a friend. All is dark, and obscure, and destitute of beauty to them, however much beauty may be seen in all these objects by others.
2. That this is done by the agency of Satan; and that his dominion is secured by keeping the world in darkness. The affirmation is direct and positive, that it is by his agency that it is done. Some of the “modes” in which it is done are the following:
a. By a direct influence on the minds of people. I do not know why it is absurd to suppose that one intellect may, in some way unknown to us, have access to another, and have power to influence it; nor can it be proved that Satan may not have power to pervert the understanding; to derange its powers; to distract its attention; and to give in view of the mind a wholly delusive relative importance to objects. In the time of the Saviour it cannot be doubted that in the numerous cases of demoniacal possessions, Satan directly affected the minds of people; nor is there any reason to think that he has ceased to delude and destroy them.
b. By the false philosophy which has prevailed – a large part of which seems to have been contrived as if on purpose to deceive the world, and destroy the peace and happiness of people.
c. By the systems of superstition and idolatry. All these seem to be under the control of one Master Mind. They are so well conceived and adapted to prostrate the moral powers; to fetter the intellect; to pervert the will; to make people debased, sunken, polluted, and degraded; and they so uniformly accomplish this effect, that they have all the marks of being under the control of one mighty Mind, and of having been devised to accomplish His purposes over people.
d. By producing in the minds of people a wholly disproportionate view of the value of objects. “A very small object held before the eye will shut out the light of the sun.” A piece of money of the smallest value laid on the eye will make everything appear dark, and prevent all the glory of mid-day from reaching the seat of vision. And so it is with the things of this world. They are placed directly before us, and are placed directly between us and the glory of the gospel. And the trifles of wealth and of fashion; the objects of pleasure and ambition, are made to assume an importance in view of the mind which wholly excludes the glory of the gospel, and shuts out all the realities of the eternal world. And he does it:
e. By the blinding influence of passion and vice. Before a vicious mind all is dark and obscure. There is no beauty in truth, in chastity, or honesty, or in the fear and love of God. Vice always renders the mind blind. and the heart hard, and shrouds everything in the moral world in midnight. And in order to blind the minds of people to the glory of the gospel, Satan has only to place splendid schemes of speculation before people; to tempt them to climb the steeps of ambition; to entice them to scenes of gaiety; to secure the erection of theaters, and gambling houses, and houses of infamy and pollution; to fill the cities and towns of a land with taverns and dram-shops; and to give opportunity everywhere for the full play and unrestrained indulgence of passion; and the glory of the gospel will be as effectually unseen as the glory of the sun is in the darkest night.
Albert Barnes (1798-1870) was an American theologian, born at Rome, New York, on December 1, 1798. He graduated from Hamilton College, Clinton, New York, in 1820, and from Princeton Theological Seminary in 1823. Barnes was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in 1825, and was the pastor successively of the Presbyterian Church in Morristown, New Jersey (1825-1830), and of the First Presbyterian Church of Philadelphia (1830-1867).
Some who read this might agree with Albert Barnes, some might not. And although our passage does state ratherly clearly that “the god of this world has blinded the minds of unbelievers”, i know of at least one reader of this little blog that will probably breathe his last breath claiming that Jews have blind minds, but Gentiles do not. He has reminded me of his opinion several times through the last few years.
by R.C. Sproul
(This is actually a repost of article that appeared here on The Battle Cry in 2013.)
Shortly after the Reformation began, in the first few years after Martin Luther posted the Ninety-Five Theses on the church door at Wittenberg, he issued some short booklets on a variety of subjects. One of the most provocative was titled The Babylonian Captivity of the Church. In this book Luther was looking back to that period of Old Testament history when Jerusalem was destroyed by the invading armies of Babylon and the elite of the people were carried off into captivity. Luther in the sixteenth century took the image of the historic Babylonian captivity and reapplied it to his era and talked about the new Babylonian captivity of the Church. He was speaking of Rome as the modern Babylon that held the Gospel hostage with its rejection of the biblical understanding of justification. You can understand how fierce the controversy was, how polemical this title would be in that period by saying that the Church had not simply erred or strayed, but had fallen — that it’s actually now Babylonian; it is now in pagan captivity.
I’ve often wondered if Luther were alive today and came to our culture and looked, not at the liberal church community, but at evangelical churches, what would he have to say? Of course I can’t answer that question with any kind of definitive authority, but my guess is this: If Martin Luther lived today and picked up his pen to write, the book he would write in our time would be entitled The Pelagian Captivity of the Evangelical Church. Luther saw the doctrine of justification as fueled by a deeper theological problem. He writes about this extensively in The Bondage of the Will. When we look at the Reformation and we see the solas of the Reformation — sola Scriptura, sola fide, solus Christus, soli Deo gloria, sola gratia — Luther was convinced that the real issue of the Reformation was the issue of grace; and that underlying the doctrine of solo fide, justification by faith alone, was the prior commitment to sola gratia, the concept of justification by grace alone.
In the Fleming Revell edition of The Bondage of the Will, the translators, J. I. Packer and O. R. Johnston, included a somewhat provocative historical and theological introduction to the book itself. This is from the end of that introduction:
These things need to be pondered by Protestants today. With what right may we call ourselves children of the Reformation? Much modern Protestantism would be neither owned nor even recognised by the pioneer Reformers. The Bondage of the Will fairly sets before us what they believed about the salvation of lost mankind. In the light of it, we are forced to ask whether Protestant Christendom has not tragically sold its birthright between Luther’s day and our own. Has not Protestantism today become more Erasmian than Lutheran? Do we not too often try to minimise and gloss over doctrinal differences for the sake of inter-party peace? Are we innocent of the doctrinal indifferentism with which Luther charged Erasmus? Do we still believe that doctrine matters?1
Historically, it’s a simple matter of fact that Luther, Calvin, Zwingli, and all the leading Protestant theologians of the first epoch of the Reformation stood on precisely the same ground here. On other points they had their differences. In asserting the helplessness of man in sin and the sovereignty of God in grace, they were entirely at one. To all of them these doctrines were the very lifeblood of the Christian faith. A modern editor of Luther’s works says this:
Whoever puts this book down without having realized that Evangelical theology stands or falls with the doctrine of the bondage of the will has read it in vain. The doctrine of free justification by faith alone, which became the storm center of so much controversy during the Reformation period, is often regarded as the heart of the Reformers’ theology, but this is not accurate. The truth is that their thinking was really centered upon the contention of Paul, echoed by Augustine and others, that the sinner’s entire salvation is by free and sovereign grace only, and that the doctrine of justification by faith was important to them because it safeguarded the principle of sovereign grace. The sovereignty of grace found expression in their thinking at a more profound level still in the doctrine of monergistic regeneration.2
That is to say, that the faith that receives Christ for justification is itself the free gift of a sovereign God. The principle of sola fide is not rightly understood until it is seen as anchored in the broader principle of sola gratia. What is the source of faith? Is it the God-given means whereby the God-given justification is received, or is it a condition of justification which is left to man to fulfill? Do you hear the difference? Let me put it in simple terms. I heard an evangelist recently say, “If God takes a thousand steps to reach out to you for your redemption, still in the final analysis, you must take the decisive step to be saved.” Consider the statement that has been made by America’s most beloved and leading evangelical of the twentieth century, Billy Graham, who says with great passion, “God does ninety-nine percent of it but you still must do that last one percent.”
What Is Pelagianism?
Now, let’s return briefly to my title, “The Pelagian Captivity of the Church.” What are we talking about? Pelagius was a monk who lived in Britain in the fifth century. He was a contemporary of the greatest theologian of the first millennium of Church history if not of all time, Aurelius Augustine, Bishop of Hippo in North Africa. We have heard of St. Augustine, of his great works in theology, of his City of God, of his Confessions, and so on, which remain Christian classics.
Augustine, in addition to being a titanic theologian and a prodigious intellect, was also a man of deep spirituality and prayer. In one of his famous prayers, Augustine made a seemingly harmless and innocuous statement in the prayer to God in which he says: “O God, command what you wouldst, and grant what thou dost command.” Now, would that give you apoplexy — to hear a prayer like that? Well it certainly set Pelagius, this British monk, into orbit. When he heard that, he protested vociferously, even appealing to Rome to have this ghastly prayer censured from the pen of Augustine. Here’s why. He said, “Are you saying, Augustine, that God has the inherent right to command anything that he so desires from his creatures? Nobody is going to dispute that. God inherently, as the creator of heaven and earth, has the right to impose obligations on his creatures and say, ‘Thou shalt do this, and thou shalt not do that.’ ‘Command whatever thou would’ — it’s a perfectly legitimate prayer.”
It’s the second part of the prayer that Pelagius abhorred when Augustine said, “and grant what thou dost command.” He said, “What are you talking about? If God is just, if God is righteous and God is holy, and God commands of the creature to do something, certainly that creature must have the power within himself, the moral ability within himself, to perform it or God would never require it in the first place.” Now that makes sense, doesn’t it? What Pelagius was saying is that moral responsibility always and everywhere implies moral capability or, simply, moral ability. So why would we have to pray, “God grant me, give me the gift of being able to do what you command me to do”? Pelagius saw in this statement a shadow being cast over the integrity of God himself, who would hold people responsible for doing something they cannot do.
So in the ensuing debate, Augustine made it clear that in creation, God commanded nothing from Adam or Eve that they were incapable of performing. But once transgression entered and mankind became fallen, God’s law was not repealed nor did God adjust his holy requirements downward to accommodate the weakened, fallen condition of his creation. God did punish his creation by visiting upon them the judgment of original sin, so that everyone after Adam and Eve who was born into this world was born already dead in sin. Original sin is not the first sin. It’s the result of the first sin; it refers to our inherent corruption, by which we are born in sin, and in sin did our mothers conceive us. We are not born in a neutral state of innocence, but we are born in a sinful, fallen condition. Virtually every church in the historic World Council of Churches at some point in their history and in their creedal development articulates some doctrine of original sin. So clear is that to the biblical revelation that it would take a repudiation of the biblical view of mankind to deny original sin altogether.
This is precisely what was at issue in the battle between Augustine and Pelagius in the fifth century. Pelagius said there is no such thing as original sin. Adam’s sin affected Adam and only Adam. There is no transmission or transfer of guilt or fallenness or corruption to the progeny of Adam and Eve. Everyone is born in the same state of innocence in which Adam was created. And, he said, for a person to live a life of obedience to God, a life of moral perfection, is possible without any help from Jesus or without any help from the grace of God. Pelagius said that grace — and here’s the key distinction — facilitates righteousness. What does “facilitate” mean?
It helps, it makes it more facile, it makes it easier, but you don’t have to have it. You can be perfect without it. Pelagius further stated that it is not only theoretically possible for some folks to live a perfect life without any assistance from divine grace, but there are in fact people who do it. Augustine said, “No, no, no, no . . . we are infected by sin by nature, to the very depths and core of our being — so much so that no human being has the moral power to incline himself to cooperate with the grace of God. The human will, as a result of original sin, still has the power to choose, but it is in bondage to its evil desires and inclinations. The condition of fallen humanity is one that Augustine would describe as the inability to not sin. In simple English, what Augustine was saying is that in the Fall, man loses his moral ability to do the things of God and he is held captive by his own evil inclinations.
In the fifth century the Church condemned Pelagius as a heretic. Pelagianism was condemned at the Council of Orange, and it was condemned again at the Council of Florence, the Council of Carthage, and also, ironically, at the Council of Trent in the sixteenth century in the first three anathemas of the Canons of the Sixth Session. So, consistently throughout Church history, the Church has roundly and soundly condemned Pelagianism — because Pelagianism denies the fallenness of our nature; it denies the doctrine of original sin.
Now what is called semi-Pelagianism, as the prefix “semi” suggests, was a somewhat middle ground between full-orbed Augustinianism and full-orbed Pelagianism. Semi-Pelagianism said this: yes, there was a fall; yes, there is such a thing as original sin; yes, the constituent nature of humanity has been changed by this state of corruption and all parts of our humanity have been significantly weakened by the fall, so much so that without the assistance of divine grace nobody can possibly be redeemed, so that grace is not only helpful but it’s absolutely necessary for salvation. While we are so fallen that we can’t be saved without grace, we are not so fallen that we don’t have the ability to accept or reject the grace when it’s offered to us. The will is weakened but is not enslaved. There remains in the core of our being an island of righteousness that remains untouched by the fall. It’s out of that little island of righteousness, that little parcel of goodness that is still intact in the soul or in the will that is the determinative difference between heaven and hell. It’s that little island that must be exercised when God does his thousand steps of reaching out to us, but in the final analysis it’s that one step that we take that determines whether we go to heaven or hell — whether we exercise that little righteousness that is in the core of our being or whether we don’t. That little island Augustine wouldn’t even recognize as an atoll in the South Pacific. He said it’s a mythical island, that the will is enslaved, and that man is dead in his sin and trespasses.
Ironically, the Church condemned semi-Pelagianism as vehemently as it had condemned original Pelagianism. Yet by the time you get to the sixteenth century and you read the Catholic understanding of what happens in salvation the Church basically repudiated what Augustine taught and Aquinas taught as well. The Church concluded that there still remains this freedom that is intact in the human will and that man must cooperate with — and assent to — the prevenient grace that is offered to them by God. If we exercise that will, if we exercise a cooperation with whatever powers we have left, we will be saved. And so in the sixteenth century the Church reembraced semi-Pelagianism.
At the time of the Reformation, all the reformers agreed on one point: the moral inability of fallen human beings to incline themselves to the things of God; that all people, in order to be saved, are totally dependent, not ninety-nine percent, but one hundred percent dependent upon the monergistic work of regeneration in order to come to faith, and that faith itself is a gift of God. It’s not that we are offered salvation and that we will be born again if we choose to believe. But we can’t even believe until God in his grace and in his mercy first changes the disposition of our souls through his sovereign work of regeneration. In other words, what the reformers all agreed with was, unless a man is born again, he can’t even see the kingdom of God, let alone enter it. Like Jesus says in the sixth chapter of John, “No man can come to me unless it is given to him of the Father” — that the necessary condition for anybody’s faith and anybody’s salvation is regeneration.
Evangelicals and Faith
Modern Evangelicalism almost uniformly and universally teaches that in order for a person to be born again, he must first exercise faith. You have to choose to be born again. Isn’t that what you hear? In a George Barna poll, more than seventy percent of “professing evangelical Christians” in America expressed the belief that man is basically good. And more than eighty percent articulated the view that God helps those who help themselves. These positions — or let me say it negatively — neither of these positions is semi-Pelagian. They’re both Pelagian. To say that we’re basically good is the Pelagian view. I would be willing to assume that in at least thirty percent of the people who are reading this issue, and probably more, if we really examine their thinking in depth, we would find hearts that are beating Pelagianism. We’re overwhelmed with it. We’re surrounded by it. We’re immersed in it. We hear it every day. We hear it every day in the secular culture. And not only do we hear it every day in the secular culture, we hear it every day on Christian television and on Christian radio.
In the nineteenth century, there was a preacher who became very popular in America, who wrote a book on theology, coming out of his own training in law, in which he made no bones about his Pelagianism. He rejected not only Augustinianism, but he also rejected semi-Pelagianism and stood clearly on the subject of unvarnished Pelagianism, saying in no uncertain terms, without any ambiguity, that there was no Fall and that there is no such thing as original sin. This man went on to attack viciously the doctrine of the substitutionary atonement of Christ, and in addition to that, to repudiate as clearly and as loudly as he could the doctrine of justification by faith alone by the imputation of the righteousness of Christ. This man’s basic thesis was, we don’t need the imputation of the righteousness of Christ because we have the capacity in and of ourselves to become righteous. His name: Charles Finney, one of America’s most revered evangelists. Now, if Luther was correct in saying that sola fide is the article upon which the Church stands or falls, if what the reformers were saying is that justification by faith alone is an essential truth of Christianity, who also argued that the substitutionary atonement is an essential truth of Christianity; if they’re correct in their assessment that those doctrines are essential truths of Christianity, the only conclusion we can come to is that Charles Finney was not a Christian. I read his writings and I say, “I don’t see how any Christian person could write this.” And yet, he is in the Hall of Fame of Evangelical Christianity in America. He is the patron saint of twentieth-century Evangelicalism. And he is not semi-Pelagian; he is unvarnished in his Pelagianism.
The Island of Righteousness
One thing is clear: that you can be purely Pelagian and be completely welcome in the evangelical movement today. It’s not simply that the camel sticks his nose into the tent; he doesn’t just come in the tent — he kicks the owner of the tent out. Modern Evangelicalism today looks with suspicion at Reformed theology, which has become sort of the third-class citizen of Evangelicalism. Now you say, “Wait a minute, R. C. Let’s not tar everybody with the extreme brush of Pelagianism, because, after all, Billy Graham and the rest of these people are saying there was a Fall; you’ve got to have grace; there is such a thing as original sin; and semi-Pelagians do not agree with Pelagius’ facile and sanguine view of unfallen human nature.” And that’s true. No question about it. But it’s that little island of righteousness where man still has the ability, in and of himself, to turn, to change, to incline, to dispose, to embrace the offer of grace that reveals why historically semi-Pelagianism is not called semi-Augustinianism, but semi-Pelagianism.
I heard an evangelist use two analogies to describe what happens in our redemption. He said sin has such a strong hold on us, a stranglehold, that it’s like a person who can’t swim, who falls overboard in a raging sea, and he’s going under for the third time and only the tops of his fingers are still above the water; and unless someone intervenes to rescue him, he has no hope of survival, his death is certain. And unless God throws him a life preserver, he can’t possibly be rescued. And not only must God throw him a life preserver in the general vicinity of where he is, but that life preserver has to hit him right where his fingers are still extended out of the water, and hit him so that he can grasp hold of it. It has to be perfectly pitched. But still that man will drown unless he takes his fingers and curls them around the life preserver and God will rescue him. But unless that tiny little human action is done, he will surely perish.
The other analogy is this: A man is desperately ill, sick unto death, lying in his hospital bed with a disease that is fatal. There is no way he can be cured unless somebody from outside comes up with a cure, a medicine that will take care of this fatal disease. And God has the cure and walks into the room with the medicine. But the man is so weak he can’t even help himself to the medicine; God has to pour it on the spoon. The man is so sick he’s almost comatose. He can’t even open his mouth, and God has to lean over and open up his mouth for him. God has to bring the spoon to the man’s lips, but the man still has to swallow it.
Now, if we’re going to use analogies, let’s be accurate. The man isn’t going under for the third time; he is stone cold dead at the bottom of the ocean. That’s where you once were when you were dead in sin and trespasses and walked according to the course of this world, according to the prince of the power of the air. And while you were dead hath God quickened you together with Christ. God dove to the bottom of the sea and took that drowned corpse and breathed into it the breath of his life and raised you from the dead. And it’s not that you were dying in a hospital bed of a certain illness, but rather, when you were born you were born D.O.A. That’s what the Bible says: that we are morally stillborn.
Do we have a will? Yes, of course we have a will. Calvin said, if you mean by a free will a faculty of choosing by which you have the power within yourself to choose what you desire, then we all have free will. If you mean by free will the ability for fallen human beings to incline themselves and exercise that will to choose the things of God without the prior monergistic work of regeneration then, said Calvin, free will is far too grandiose a term to apply to a human being.
The semi-Pelagian doctrine of free will prevalent in the evangelical world today is a pagan view that denies the captivity of the human heart to sin. It underestimates the stranglehold that sin has upon us.
None of us wants to see things as bad as they really are. The biblical doctrine of human corruption is grim. We don’t hear the Apostle Paul say, “You know, it’s sad that we have such a thing as sin in the world; nobody’s perfect. But be of good cheer. We’re basically good.” Do you see that even a cursory reading of Scripture denies this?
Now back to Luther. What is the source and status of faith? Is it the God-given means whereby the God-given justification is received? Or is it a condition of justification which is left to us to fulfill? Is your faith a work? Is it the one work that God leaves for you to do? I had a discussion with some folks in Grand Rapids, Michigan, recently. I was speaking on sola gratia, and one fellow was upset.
He said, “Are you trying to tell me that in the final analysis it’s God who either does or doesn’t sovereignly regenerate a heart?”
And I said, “Yes;” and he was very upset about that. I said, “Let me ask you this: are you a Christian?”
He said, “Yes.”
I said, “Do you have friends who aren’t Christians?”
He said, “Well, of course.”
I said, “Why are you a Christian and your friends aren’t? Is it because you’re more righteous than they are?” He wasn’t stupid. He wasn’t going to say, “Of course it’s because I’m more righteous. I did the right thing and my friend didn’t.” He knew where I was going with that question.
And he said, “Oh, no, no, no.”
I said, “Tell me why. Is it because you are smarter than your friend?”
And he said, “No.”
But he would not agree that the final, decisive issue was the grace of God. He wouldn’t come to that. And after we discussed this for fifteen minutes, he said, “OK! I’ll say it. I’m a Christian because I did the right thing, I made the right response, and my friend didn’t.”
What was this person trusting in for his salvation? Not in his works in general, but in the one work that he performed. And he was a Protestant, an evangelical. But his view of salvation was no different from the Roman view.
God’s Sovereignty in Salvation
This is the issue: Is it a part of God’s gift of salvation, or is it in our own contribution to salvation? Is our salvation wholly of God or does it ultimately depend on something that we do for ourselves? Those who say the latter, that it ultimately depends on something we do for ourselves, thereby deny humanity’s utter helplessness in sin and affirm that a form of semi-Pelagianism is true after all. It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work, and a betrayal of the Reformation because it denied the sovereignty of God in saving sinners, which was the deepest religious and theological principle of the reformers’ thought. Arminianism was indeed, in Reformed eyes, a renunciation of New Testament Christianity in favor of New Testament Judaism. For to rely on oneself for faith is no different in principle than to rely on oneself for works, and the one is as un-Christian and anti-Christian as the other. In the light of what Luther says to Erasmus there is no doubt that he would have endorsed this judgment.
And yet this view is the overwhelming majority report today in professing evangelical circles. And as long as semi-Pelagianism, which is simply a thinly veiled version of real Pelagianism at its core — as long as it prevails in the Church, I don’t know what’s going to happen. But I know, however, what will not happen: there will not be a new Reformation. Until we humble ourselves and understand that no man is an island and that no man has an island of righteousness, that we are utterly dependent upon the unmixed grace of God for our salvation, we will not begin to rest upon grace and rejoice in the greatness of God’s sovereignty, and we will not be rid of the pagan influence of humanism that exalts and puts man at the center of religion. Until that happens there will not be a new Reformation, because at the heart of Reformation teaching is the central place of the worship and gratitude given to God and God alone. Soli Deo gloria, to God alone be the glory.
1. J. I. Packer and O. R. Johnston, “Introduction” to the The Bondage of the Will (Old Tappan, NJ: Fleming Revell, 1957) pp. 59-60.
Today Christians remember the day that their Savior died on a cross at Mount Calvary, finishing the work that He was sent here to accomplish – to die for and save His people from their sins (Matthew 1:21). Three days later, Christ rose from the dead, leaving an empty tomb, displaying the power and glory of God, both in Christ’s resurrection and foreshadowing the raising of spiritually dead sinners to new life in Christ.
Just a few comments – food for thought about what it all means:
John 3:16 – 19
16“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. 19And 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.”
Let’s break that down, beginning with the most memorized passage in all of the New Testament.
16“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
This verse tells us that those who believe in The Son will have eternal life. What are we to believe about the Son? In Mark 1:15 Jesus told his listeners to “..repent and believe the gospel.” The Apostle Paul defines the gospel quite clearly in 1 Corinthians15:1-4:
1“Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. 3For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4that he was buried, that he was raised on the third day in accordance with the Scriptures
“17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.”
The Son’s first coming into this world was to save sinners who repent and believe the gospel. His second coming will be as the righteous judge of the whole world. (Matthew 24:30; Revelation 19)
18Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
This verse tells us that those who have repented of their sin and believed the gospel are not now condemned, nor will they be condemned at the judgment. It also tells us that those who have not repented of their sins and believed in the Son stand condemned already, even as they live and breathe.
“19And 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.”
This verse tells us WHY so many have not repented of their sin and believed in the Son. They love the darkness in which they live, in which we all once lived. They love the darkness BECAUSE their deeds are evil. Would it be a stretch to say that they LOVE their sin, or would it be a strikingly logical conclusion?
The really BIG question is, “Have you repented of your sin and believed the gospel?” Are you safe in the arms of Christ, or do you stand ‘condemned already’ before a just and holy God?
Those are questions between you and God. Do not take them lightly. Don’t answer me, answer Him.
In the above quotation from J.I. Packer’s book,Evangelism and the Sovereignty of God. we can see the work of the Holy Spirit in at least there ways.
1. The Holy Spirit Empowers the evangelist. While it is true that the message of the Gospel can be presented as if it’s a matter of mere facts, or an intellectual exercise, the sharing of the Gospel message In the power of the Holy Spirit carries with it certain Divine authority that is not lost on the hearer.
2. The Holy Spirit opens the heart of the hearer to receive the Gospel message. While it is also true that the Gospel message can be heard by anyone at all, a God-opened heart guarantees that it will be taken to heart, received with gladness, and a lost soul saved for eternity. No better example can be found than the woman Lydia in the 16th Chapter of the book of Acts.
3. The Holy Spirit no only empowers the evangelist and opens the heart of the sinner, He also empowers the new born believer to live for God and serve Him from that day forward.. It is the Holy Spirit that works in the Christian both to desire and to do what is pleasing to his Lord. (Phil 2:13).
Food for thought………….
I had an invite to church this morning, thanks to a Facebook post from a contemporary megachurch with several large campuses. As is my custom, I went in search of their “About” link to find out their doctrinal statement. I finally found it, after I scrolled down the home page and finally reached the bottom of the page, where a lot of “What We Believe” statements are found these days. This particular church had a lot of good statements, as do a lot of churches. They all talk a good game. One particular statement caught my attention:
JESUS CHRIST DWELLS IN ALL BELIEVERS
Christians are people who have invited the Lord Jesus Christ to come and live inside of them by His Holy Spirit. They relinquish the authority of their lives over to Him thus making Jesus the Lord of their lives accomplished for them when He died, was buried, and rose again from the dead.
(John 1:12, 14:17, 15:4; Romans 8:11; Revelation 3:20)
We are provided the definition of a Christian: “Christians are people who have invited the Lord Jesus Christ to come and live inside of them..”
The scripture passages cited to support that definition are:
“But to all who did receive him, who believed in his name, he gave the right to become children of God,” John 1:12
“Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. (Revelation 3:20)
Neither of the above passages supports becoming a Christian by inviting Jesus to live inside you. John 1:12 clearly says that a Christian is one who “receives Christ and believes in His name.” I’ll admit that anyone who invites Jesus onto their hear receives Christ (for something) and believes in Him (for something), but WHAT? There are a lot of contemporary churches these days that offer Jesus Christ for a LOT of things, but not the perfect sacrifice for our sins. One of the largest of those churches is Lakewood Church in Houston. I’ll leave that right there.
Revelation 3:20 comes a bit closer to supporting the notion that ‘inviting Jesus into your heart’ makes you a Christian, but no matter how popular it is, it also fails. You see, Jesus not speaking to individual lost sinners, he is speaking to His own church, asking to come back in! Don’t take my word for it, read it for yourself.
So, who IS a Christian? Let’s let Jesus answer that question:
“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Mark 1:15
Simply put, a Christian is someone who has repented of their sin and believed the gospel (Jesus died for our sins).
Much more can be said, but nothing more needs to be said.
I asked a question instead of making a statement for a reason. If I ended the title with a period or exclamation point, a lot of folks might end up with apoplexy (cerebral hemorrhage). After all, I doubt that a believing Christian of any stripe (Calvinist, Arminian, Calminian, or otherwise) would dare suggest that we save ourselves. Also, at the end of the day, my personal opinion is not relevant. Thus, the question.
But ‘WHY the question?’, you might be asking. Well, I’m going to tell you why I ask it.
You see, concerning the salvation of lost men, there are only a few conceivable options concerning who does what leading up to someone actually being saved. The ‘actors’ involved are but two, God and lost sinners. Our options:
1. God saves us (sinners) all by Himself.
2. God saves us with our help.
3. We save ourselves with God’s help.
4. We save ourselves all by ourselves.
Of those four options, let’s get rid of No. 4, that we save ourselves all by ourselves, which seems to be a ridiculous idea. It’s not new and was actually articulated the 5th Century by a man named Pelagius (and his chief disciple Celestius) who taught that we are quite capable of living holy lives without God’s help – that the human will at birth is not inclined toward either good or evil, and whether we perform good or evil acts is a matter of unencumbered free will decision. We do what we do based on decisions we make, apart from anything outside of us pushing us in one direction or the other. We literally can ‘save ourselves’.
That leaves us with three remaining options. Let’s look at No 3. – that we save ourselves with God’s help. That option takes into consideration the sequence of actions that take place on the road to salvation, specifically that while God sent Jesus to die for our sins, it’s our free will decision that makes salvation a reality in our lives. In other words, God made it possible for us to be saved by the death of His Son, but we close the transaction with an act of the human will. I think there’s a bit of sound logic here, but I don’t know anyone who would sign up to the idea.
On to No. 2, that God saves us with our help. I think this is by far the prevailing opinion of most evangelicals, although we balk at the idea of ‘helping’ God save us. You could call it the ‘fallback’ position from No. 3, since we would never actually say we save ourselves, but at the same time, a human free will decision to follow Christ is still in play, as the deciding factor in our salvation. God did 99% of the saving, with our free will decision being only 1%. God did His part, now we do our part. That sounds good, but if we ‘contributed’ anything to our salvation, don’t we have ‘reason to boast’, whether we do or not? If yes, that would be a violation of Eph 2:8-9.
So…….that leaves us with No. 1, that God saves us all by himself. The other 3 options have been eliminated. You can believer that, or we can play at being ‘hypothetical’ and assume No 1 is the truth of the matter. IF No.1 is the truth of the matter, what does that have to say about our receiving Christ as Savior? It goes without saying that a human decision of some sort is involved, does it not?
Let’s get hypothetical again. IF a human decision is involved in the salvation transaction (and let’s assume it is), and IF a strictly human decision would give us reason to boast (prohibited), what does that say about our decision to follow Christ? Does it mean that God is the source of our decision?
Well, IF there are two ‘actors’ in our little scenario, God and a sinner, and IF the sinner can’t take credit for his decision, God, by default, must have brought about the decision. Not only that, God must have done something so powerful that when faced with the truth of the gospel message, the sinner’s greatest desire in this life is to say ‘yes’ to Jesus! What happened?
I think it was a ‘God’ opened heart! We see the perfect example in Acts chapter 16, with the conversion of Lydia in Philippi. Lydia listens to message of the gospel presented by the Apostle Paul, God opens her heart to really pay attention to Paul’s words, and Lydia is saved and baptized. Read the story for yourself.
God opens hearts to hear the gospel in order to save sinners, and God never fails. When sinners with God opened hearts hear their condition in sin, along with God’s solution in Jesus Christ, lost sinners run to the cross!
So there you have one old soldier’s thoughts concerning our starting question “Sinner, save THYSELF?”
I would love to hear comments, thoughts and questions that speak to the issue at hand, namely “Who saves whom?”
This is an excellent article by Jesse Johnson that was posted at The Cripplegate.
How does a person know if they have been predestined by God for heaven? The shortest answer to the question is also the best: Do you love Jesus? If so, then you have been predestined.
Unpacking that short answer shows you the Trinitarian nature of salvation. The Father predestined us before time (Ephesians 1:4). This predestination is expressed through adoption into his family through faith in his Son, Jesus (Ephesians 1:5). This faith is expressed by confessing Jesus as Lord (Romans 10:10), and nobody can do that unless the Holy Spirit is indwelling them (1 Corinthians 12:3).
When the Holy Spirit saves a person, He gives them a new nature—He gives them a heart of faith to replace their heart of stone (Ezekiel 36:26). The person goes from living for himself to living for Christ. The person goes from hating God to loving God through Jesus.
Thus an individual knows they have been predestined for salvation only when they believe the gospel, and see in their heart faith and love for Jesus Christ.
Taken together, our Triune God predestines, then sends his Son who accomplishes salvation, then sends his Spirit who applies salvation. All three persons of the Trinity are at work in our salvation. They have the same will, the same love, and the same intent. Thus the doctrine of predestination breaks into this world through every heart that loves Jesus.
A person obviously doesn’t need to know all that in order to be saved. Instead, what a person needs to know in order to be saved is that they are a sinner, and are unable to save themselves by their own good work. Yet Jesus, who is the Son of God, died on the cross for our sins, and rose triumphantly from the grave having atoned for sin. Because of depravity, nobody would savingly believe that unless the Holy Spirit was enabling them.
To approach this from yet another direction: a person can only know if they have been predestined when they are saved, and salvation is evident in a love for Christ. That love is imperfect, and waxes and wanes through life, of course. But the only window we have into the saving and predestining power of God in the heart of each person who trusts Christ. There is no way to trust Christ for salvation without the regenerative work of the Holy Spirit, He only saves those whom the Father has chosen, and all whom He saves will express that through a love for Jesus.
How do you know you have been predestined? The only way is by placing your faith in Christ.
Fortunately the opposite answer is not true—a person cannot say they have not been predestined simply because they don’t believe in Jesus now. Who is to say they won’t believe in the future? So if you are concerned you have not been predestined, ask yourself this: Do you want to believe the gospel? Do you wish you were going to heaven?
Then there is no magic to it, and no fatalism needs be involved. All who call upon the Lord can be saved. And once saved, they will see they were called by Him all along.
From The Cripplegate
“I am a Christian.” “I am saved.” “I am a disciple of Jesus Christ.”
I wonder if we grasp the fullness of what that means. Though we cannot know all the fullness of salvation until we are with the Lord, Scripture escorts us in to the beginnings of salvation’s glory. Truly, ours is a great salvation.
The diagram above and list below briefly describes actual, historical expressions of God’s sovereign grace. Above is a historical timeline of God’s loving grace in the salvation of a Christian. We can kind of think of it like our biography, but it’s stuff God did for us, before we were born, after, and still after. These 16 aspects of salvation are 16 marks of God’s work in redemptive history. They are expressions of God’s love towards the Christian. They are each a river flowing from God’s sovereignty combining in the deluge of God’s grace to those in Jesus Christ.
The following is a brief description of our great salvation. As we consider our salvation, let us recall that, regardless of what we are going through, nothing can rob us of any of these aspects of God’s love in salvation.
In Eternity Past
Prior to creating all things, God architected his plan of salvation.
1. Election (Rom. 8:29-30, Eph. 1:3-6).
Before God made the universe by the power of his word, he chose for himself a people who would receive the gift of salvation. He did so, not motivated by any merit or action of the recipients (for they were not yet created and would only sin), but based solely upon his own will for his glory.
After Creation, at the Cross
Christ accomplished critical aspects of our salvation when he died on the cross.
2. Atonement (Eph. 1:7).
God the Father decided to redeem a sinful people and set his love upon elect sinners whom he had predestined for salvation before he made all things. Consequently, he sent his Son to quench his judicial wrath aroused by their sin. The punishment and penalty that the elect deserved was laid on Jesus Christ instead of them, so that in the cross both God’s holiness and love are manifested.
3. Propitiation (Rom. 3:26, 1 John 4:10).
Propitiation refers to the act where God’s righteous wrath is appeased or turned aside by the death of His Son on the cross. As such, it is a supreme act of love on the part of the Father and Son. If there is a God of justice who redeems a people who are imperfect, then salvation and forgiveness can thereby only occur through propitiation. All such systems which propose a theory of forgiveness and salvation, and yet do not feature an impeccable propitiatory sacrifice, break down and offer at best a fictitious salvation.
The Moment You Become a Christian
Many glorious things happen to us, in time, the moment that we become a Christian.
4. Effectual Call (John 6:44, Eph. 4:1).
The moment in time at which God applies his work of salvation. God will effectually call to salvation all whom he has predestined before creation for salvation. All whom God elects, he will effectually call to salvation such that they will be saved.
5. Regeneration (John 3:3-6, Titus 3:5).
Regeneration answers the question, “How can individuals dead in sin, unable and unwilling to please God, respond to the gospel?” Regeneration, or the new birth, is the work of God’s Holy Spirit in which He changes the spiritual nature of a person, bringing him from death to life. It is the beginning of all true heart change, as it is a change of nature. It results in a life of ongoing transformation (sanctification) and ends in the complete transformation of the believer into the image of Christ (glorification).
6. Faith (Eph. 1:13, 2:8-9).
Faith is the gift of God that enables the elect to believe what He says, to trust Him with our lives, and to live upon His Word. Apart from regeneration it is morally and spiritually impossible for someone to repent and put faith in Christ. Similarly, when God regenerates a person, it is impossible for that person not to repent and put faith in Christ. Regeneration is the act of God alone. But faith is technically not the act of God. The ability to believe is a gift of God in regeneration. But it is not God who puts faith in Christ. It is the regenerate sinner. Faith is the God-appointed means by which the benefits of God’s saving work are appropriated.
7. Repentance (Mark 1:15, Acts 11:18).
Repentance is the gift of God that enables the sinner to turn from sin and self in order to turn to God. It involves a real change of heart/mind that results in a change of life.
8. Justification (Rom. 3:24-28, 5:1).
Justification answers the question, “How can condemned, guilty sinners stand righteous before a holy God?” Appropriated by faith alone, it is the legal action by which God declares the believer to be freed from his guilt and made right before God’s law. Unlike regeneration, it does not change the nature of the believer. Justification alters the believer’s legal position before God, changing it from guilty to innocent. It is the outcome of atonement and the imputation of Jesus’ righteousness to the believer.
9. Imputation (Gen. 15:6, Rom. 5:19, 2 Cor. 5:21).
Imputation can be thought of as a subset of justification; of God’s justifying work on behalf of the sinner. It is God’s act of placing one person’s sin or righteousness upon another’s account in a manner which does not violate justice. Adam’s sin was imputed or transferred to all humanity. The believer’s sin was placed upon the account of Jesus when He was crucified. Christ’s righteousness is placed on the account of the believer. Thus, the believer’s sin was reckoned to Christ, and the Savior’s perfect obedience was reckoned to the believer.
10. Redemption (Col. 1:14).
Redemption is purchasing someone’s freedom. It speaks of a transfer of ownership by payment. The sinner is freed from his enslavement to sin and from the curse of God’s law by Jesus’ substitutionary atoning death on the cross. Christ does not redeem us from Satan, but from the just wrath of God. Upon regeneration, every elect sinner is freed from the slavery to sin and the penalty of the law.
11. Adoption (Eph. 1:5).
Adoption describes the new relationship the believer has to God by using a family-related term. God, subsequent to the new birth and justification, makes the believer His adopted child. The believer enters into all the responsibilities and joys of being in God’s family. Adoption is permanent. The elect, regenerate sinner will never be disowned from God’s family because his adoption depends on the irrevocable saving work of Jesus Christ—in his substitutionary atoning work on the cross. There is no more privileged place to be than all the universe than a child of God.
12. Reconciliation (Col. 1:22).
Reconciliation is the restoration of the relationship between God and man. It includes a change in man’s attitude toward God. Man is brought from being at enmity with God to friendship and sonship. God’s righteous anger is turned aside by the cross of Jesus, thereby removing the offense of sin and making it possible for God to bring man into fellowship with him.
13. Union with Christ (Rom. 6:5).
Union with Christ is the biblical description of the believer’s relationship to his Savior. By faith, the believer embraces Jesus as presented in the gospel. God unites the believer spiritually to Jesus as his Mediator. This personal connection to Jesus is the source of all the believer’s privileges. All that Christ accomplished for the believer is shared by virtue of this unbreakable union. The regenerate can no more be fractured from Christ than Christ himself can be split in two.
From Regeneration until Death/Presence with Christ
Two additional aspects of our salvation occur from regeneration until we are with Christ.
14. Sanctification (John 15:2, 2 Cor. 3:18, Phil. 2:12-13).
This is a glorious process where God transforms the regenerate into the most wonderful Person in the universe. Consequent of regeneration, the believer is daily conformed in thought, worship, motivation, and deed by the work of the Spirit, making the believer holy in his practice. As the regenerate engages in Scripture, prayer, the local church, and God’s providence, the Holy Spirit transforms him progressively into the image of Christ.
15. Perseverance (Phil. 1:6).
The regenerate will not fall away from his relationship to God. Rather, he will endure until the end and go to heaven. All who are elect will end up in heaven. Jesus will not lose even one of the Father’s elect. The golden-chain of salvation, as it is often coined, means that the elect are as good as glorified. God finishes what he begins. Those who appear not to persevere were never regenerate notwithstanding a previous appearance of belief.
From Death/Presence with Christ to Eternity Future
The final step of our salvation occurs once we enter the presence of Christ.
16. Glorification (Rom. 8:29-30, 1 John 3:2).
Glorification refers to the completion of all aspects of the believer’s salvation. It is the final step of his rescue that comes when, in heaven, he sees Christ face to face and is ultimately transformed into a sinless being. Upon death, the elect will be permanently rid of sin. The battle with sin will be over. Glorification will mean the inability to ever be contrary to God in motivation, thought, nature, desire, word, and deed. We will be unable to sin. We will only perfectly obey God’s law in fullness; perfectly loving the Lord with all our heart, soul, mind, and strength, and, perfectly considering others more important than ourselves.
This is not all that could be said about our great salvation. But, these touch on the wonder of God’s sovereign love towards every single one of his children. Considering that all believers entered this world dead in sin, hostile towards God, and loving unrighteousness, this 16-fold grace of God teeters on the edge of blasphemy. It veers close to a shameful scandal that such wretched sinners would be the recipients such titanic love. Nevertheless, this is the case. A Christian is someone who can say, “By the grace of God, I am saved.”
Dear Christian, is our salvation not great?! Are these not reasons to lift our chin up? We are saved!
Is this not cause to keep going during our brief sojourning when it feels like we can go no farther? We are saved!
Are these not reasons to press forward in a dreadful world that pushes back? We are saved!
Is this not cause to walk in hope?! We are saved!
Glory to God! We are saved!
The above statement is from a recent Facebook post with a link to a message presented at one of a mega-church’s many campuses by a young enthusiastic pastor. The FB post included a short excerpt from the actual message and invited the reader to listen to it in its entirety.
When I first read “God wants to choose YOU!” my immediate thought was:
“God WANTS to choose you?”
I didn’t remember anything in scripture that says, or implies, that God ‘wants/wanted’ to choose anything or anyone. My second thought was this:
“God wants to choose YOU, but . . . . .”
But ‘what’? How many times has any one of us had an experience something like “I wanted to buy such and such, but. . . .” There’s always a ‘but’, isn’t there? I wanted to hear the young preacher’s ‘but’, although I suspected an end of sermon invitation of some sort. So I listened to the entire sermon. I also had a pleasant FB conversation with the gentleman who posted the invitation.
On to the message. It was based primarily on a single passage, 1 Peter 2:9:
“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.” (NKJV)
The pastor then presented a lot of truth from scripture concerning salvation, grace, and the fact that the only thing we bring to our own salvation is SIN. It was really good!
At the same time, he suggested that Peter’s theme in the letter was to persuade/convince the elect exiles of their identity as believers, as if maybe they weren’t sure, or had doubts. I would disagree with that. Peter was reminding them of who they were and proceeded to encourage them to persevere through suffering. I base my disagreement on having studied both of Peter’s letters recently in an adult Bible Study using John MacArthur’s study guide, and multiple commentaries I consulted as the leader of our small group.
Back to my immediate thoughts concerning the thought “God wants to choose YOU, but. . .”
But what? God can’t just choose for himself whomever he wants and make it happen? He is God, after all. Well, he could, but before he chooses, something else has to happen? What might that be?
While the young pastor didn’t specifically include a “but” at the end of his key assertion, the clear implication is that he meant “but YOU need to do something”. That would be perfectly consistent with the thought by many, if not most evangelicals, that God ‘elects/chooses’ those who he knows will choose him. That’s called the ‘prescient’ view of God’s foreknowledge – that God looked down the corridors of time and chose those who would choose him. Is that scriptural? I’ll leave that there for you to ponder.
As for this young pastor, I pray that he would listen to his own sermon, the glorious portrait of the total sovereignty of God in salvation he painted for his audience, and then realize the invitation he gave left the determining factor in salvation up to human decision.
“But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:12-13, ESV)