Tag: Christ

Why "Limited Atonement" (Part 1)

~ fundyreformed ~ 21 Comments

Recently, a dear brother in Christ posted a lengthy rebuke of limited atonement as a comment on my blog. I promised him a response and thought I’d share the exchange here for the benefit of my readers. Feel free to read his original comment. This is the first part of my response to his concerns.

A Widespread Concern

Many Christians are very concerned over the Calvinist doctrine of limited atonement. To them, the very words “limited atonement” imply something totally foreign to Scripture — that Christ’s atonement is limited. Christ’s power isn’t, neither is His love. Worse yet, there are many verses which seem to teach that God loves all and wants all to be saved, and that Jesus suffered and died for all. So Calvinism then, is unscriptural and dangerous in that it teaches Christ’s power is limited.

The motivation behind the above conclusion is commendable. Scripture is more important than any system of belief and Christ’s power is not limited. Such points are important to defend. The problem comes from the basis of the above conclusion. Most Christians who object to Calvinism on this point do not understand what it is that Calvinism is actually teaching by means of the words “limited atonement”.

The Cavlinist Concern

Before I explain what Calvinists affirm by this doctrine, I want to point out something very pertinent to this debate. The very Christians who claim Calvinism limits the atonement, limit the atonement themselves. They admit that not all are saved finally. This admission teaches that the atonement Christ performed did not have complete saving results for all people. And since it was done for all people alike, then it is incomplete in the sense that people must respond and believe to finish the work of the atonement. So, in effect, Christ really didn’t save anyone in particular. He merely made salvation possible for everyone.

The Calvinist View of The Atonement

This is where Calvinists part ways with the idea of unlimited atonement. When we think about atonement, we see men as dead sinners totally in need of a Savior. Every thought of our hearts are vile and we do not even have the ability to please God in any way. Yet God in his mercy chose a people for his sake to glorify his name. He is cleansing and purifying that people and he has given them as a bride to his Son. His Son keeps them and will not lose any the Father has given him. It is for these and these alone that Jesus in his High Priestly role prays (John 17:9, 12). It is this flock that he keeps and guides. And if one is not part of the flock they will not believe (John 10:26). It is for these– his people, the many– that Christ lays down his life (John 10:11; Matt. 1:21; 26:28). He purchased his church with his blood (Acts 20:28), and he died for the purification of his bride (Eph. 5:25-26). He didn’t also purchase the non-church and die to purify the non-bride.

For salvation to occur, sins need to be paid for and the penalty used up. God’s wrath needs to be spent on a substitute, that it might be propitiated. The condemned need someone to die in their place, instead of them. Once such a substitutionary death takes place, there remains no more penalty for sins. Such a sacrifice purchases the sinner and buys him back from death’s domain. That blessed man has been saved.

Faith is still necessary, but such faith is a gift of God. The sinner is an enemy of God and hostile to God. He wants no part of God. What makes his anger towards God cease? How can his dead heart start living by faith? How can his unborn existence become born into new life? The Spirit graciously applies the benefits of Christ’s sacrificial work in the hearts of the elect causing them to awake and instantaneously believe in Christ. To be alive is to have been born, and to be spiritually alive is to have been regenerated. Spiritual life is not possible without faith. And faith is not possible for the non-elect. When the Gospel is preached, the elect ones respond in belief by the working of the Spirit. And the miracle of salvation is seen by all.

Are we co-operators with God in our salvation? He dies for us and just stands at our heart’s door meekly knocking hoping we’ll believe? Or is he the one who comes to the tomb or our hearts shouting “Lazarus come forth!”

The Real Question

So at the end of the day, both groups limit the atonement in some sense. The question in my mind should center on what we mean by “atonement”. After the break here, I’ll provide an excerpt from an earlier post I did on this topic, and offer some other links to help people understand just how Calvinism impacts evangelism, and why I see strong scriptural warrant for the postions of Calvinism.

The following quote is from my post: “Who’s Limiting the Atonement?”

Calvinists affirm basically all that Arminians teach on this point. Arminians believe that Christ death provides a legitimate gospel offer of salvation to every person. Calvinists affirm that Christ’s death purchases common grace for all and enables everyone the opportunity of responding to the gospel message. Both groups agree that those who respond will be saved, and both groups agree that not everyone responds.

This leads us back to the difference””Calvinists and Arminians disagree on the nature of the atonement. Calvinists see it as an actual payment of sins and a purchase of people. They see it as purchasing the very gifts of faith and repentance. So while anyone might potentially believe, all who believe are the ones for whom Christ actually died to procure their salvation.

Arminians, however, claim that faith and repentance are something that human beings add to the atonement (in a sense) to make it effective. And even on this point, they would claim that God’s grace enables the sinners to repent and believe. Calvinists see this grace as having to be purchased on the cross for specific people, and Arminian’s don’t.

So on the face of it, Calvinists and Arminians both limit the atonement. Neither are universalists. Both claim that we must preach the gospel to everyone and yet only some will be saved. Calvinists basically affirm everything Arminians do, but affirm something else. That repentance and faith were purchased on the cross, and that the sins of the elect were actually atoned for (not potentially atoned for) on the cross. They claim that Jesus came to actually save sinners, not merely to make them savable.

So the question should not be “Who is limiting the atonement?” But rather, “What is the nature of the atonement?” When you approach the “L” in TULIP from this perspective, the Calvinist doctrine of “particular redemption” or “definite atonement” will make more sense.

Additional Resources

Melchizedek's Supper: Bread, Wine and a Blessing from the Prefigured Christ

~ fundyreformed ~ 37 Comments

breadwineMelchizedek is a mysterious Old Testament figure. He appears on the stage out of nowhere, it seems. Then he jumps right back into obscurity.

If you’re unfamiliar with the story, you can read it in Genesis 14:17-24. Abram and his army of servants and allies, defeated an invading army and rescued the people and possessions of Sodom, his nephew Lot among them. After this surprising victory, Melchizedek appears on the scene with bread, wine and a blessing. After blessing Abram and God, he receives a tenth of all the spoils from Abram’s hand. Then that’s it. He’s gone.

We do know a few other things about him. His name means king of righteousness, and he was the king of Salem (which means peace). He’s also referred to as a priest of God Most High. Ps. 110 speaks of Christ being a “priest forever after the order of Melchizedek” and Hebrews 7 builds on that.

For the purposes of my post, it’s clear that Melchizedek is a type of Christ (see Heb. 7:3). He is a Priest-King, and Jesus is the Prophet-Priest-King. Considering that God knew all along that Melchizedek was a type of Christ, and since God orchestrates all of history, including the events of Genesis 14, I think there is something for us to learn here from Melchizedek’s bringing bread and wine to Abram.

I was reading the 8th portrait of Christ in Bob Beasley’s book 101 Portraits of Jesus in the Hebrew Scriptures, when I was struck by this simple line, “He [Melchizedek] brings bread and wine, elements we use in the Lord’s Supper.” Melchizedek brought bread and wine, like in the Lord’s Supper. So I thought, what does this teach me about the Lord’s Supper? The answer might seem too simple and obvious but I think it is quite important.

The Lord’s Supper is a blessing that Jesus brings to us. It isn’t just a rite to be observed, but Jesus, comes to us bringing bread and wine. He blesses us through the meal He shares with us. As Melchizedek blessed Abram along with the bread and wine He shared with him, so Christ blesses us as we partake of holy communion.

The supper, after all, is Christ’s idea, His ordinance for His church. He says the elements represent His body and we should remember Him as we eat of it. In previous posts on the Lord’s Supper, I’ve shown how the idea of sharing a meal with God is behind the Lord’s Supper in part. I mentioned before that Wayne Grudem highlights Ex. 24:9-11 and Deut. 14:23-26 as examples of God’s eating with men. Perhaps this story of Melchizedek foreshadows those meals as well.

In the Supper, all the blessings we get come from Christ. Ultimately the bread and wine come from Him as well. This coming Sunday we’ll partake of the Lord’s Supper at my church, and I am eager to receive a blessing from the hand of Christ my Melchizedek. A blessing given through my enjoyment of the joy of wine, and the sustenance of bread. May Jesus be ever more my blessing, my joy, and my life’s sustenance. Amen!

“My Heart’s Desire” by David Jeremiah

~ Bob Hayton

This is a simply written, heartfelt devotional book. In My Heart’s Desire: Living Every Moment in the Wonder of Worship, David Jeremiah draws you in to the pictures he paints in the book. You find yourself in Heaven’s throne room, weeping and then rejoicing with John as the Lamb is found worthy to open the book. The awe and wonder which this book inspires is aimed to incite you to greater heights of worship. Indeed all of life is to be lived as a worshiper of Christ.

For those looking for light yet devotional reading, this book will do nicely. It’s not all that profound, but the message is straightforward. And yes, its convicting. May your heart for Christ be strengthened as you read this book.

This book is available for purchase at the following sites: Amazon.com or direct from Thomas Nelson.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Music Mondays: “We Will Dance” by David Ruis

~ Bob Hayton

Music Monday posts highlight the music which touched my heart on Sunday. I pray the message of these songs will help us all to live in the spirit of Worship all week long.

I know it’s not Monday, but the sickness around here (3 of us have strep throat) pushed this post out a day.   This song has a Jewish sound to it and an expectant hopeful focus on Heaven.   It becomes an avenue of expressing joy to our Lord and Savior.   I hope the message of the song blesses you all today.

We Will Dance
by David Ruis

Sing a song of celebration
Lift up a shout of praise
For the Bridegroom will come
The glorious one
And oh, we will look on his face
We’ll go to a much better place

Dance with all your might
Lift up your hands and clap for joy
The time’s drawing near
When He will appear
And oh, we will stand by His side
A strong, pure, spotless bride

Chorus:
We will dance on the streets that are golden
The glorious bride and the great Son of man
From every tongue and tribe and nation
Will join in the song of the lamb

Tag:
Sing aloud for the time of rejoicing is near (women echo)
The risen King, our groom is soon to appear (women echo)
The wedding feast to come is now near at hand (women echo).
Lift up your voice, proclaim the coming Lamb (women echo)

 © 1992 Mercy/Vineyard Publishing

To listen to this song, try this you-tube video clip or search for it on Rhapsody.com.   Here is a free guitar chord sheet with the words.

Other great songs we sang Sunday were:

Legalism And Its Antidotes

~ fundyreformed ~ 2 Comments

Recently we’ve been discussing the sticky issue of legalism. It’s hard to define, and its easy to use the term as a perjorative against those you think are wrong. The term is still important, however, because it describes a sin which is deadly. A sin which in many Christian circles is able to walk incognito, wearing a mask of holiness. If anything deserves to be studied, legalism does.

I came across an excellent article on legalism by Dominic Smart hosted at beginningwithmoses.org. I want to provide an excerpt where he discusses what Legalism is, and then encourage you all to go read the entire article.

Legalism isn’t a matter of having rules, structures, limits or instructions in our congregations or individual lives. While they can be overdone, and often are by people of a certain temperament, they are necessary for godly order in any fellowship: God has given many to us in the Scriptures. The opposite of legalism isn’t lawlessness (antinomianism, as some like to call it), which is nothing more than anarchic pride. Nobody is delivered into that. Christian freedom isn’t freedom to do whatever you want: down here none of us is safe to be let loose with such a freedom; up there – well, we’ll be different then!

Legalism is primarily a God-ward thing. It’s a way of making and keeping yourself acceptable to God. From this flows the legalism that is directed towards one another It’s a way of scoring sanctity points in our fellowships, and exerting what one postmodernist called a “truth regime” – it’s about pride, power and control. It simultaneously glorifies man and “unsecures” man. Thus its true opposites are grace and faith.

Yet it is so plausible. The need for order, structures and boundaries feeds our quest for control. Our very ability to keep some rules feeds our pride and gives us the impression that our relationship with God is somehow founded upon this ability. But in the same day, our inability to keep others feeds our despair, which in turn generates more rules and a more strenuous effort to keep them. Since laws and rules can be helpful, legalism seems to be on to a winner.

It often arises out of a good motive: to be holy. We don’t want sin to rule over us, we don’t want to grieve God or to stray from his path. And it is a narrow path compared to the one that leads to destruction. So in order to avoid big sins we add rules to God’s word – hedging sinful territory around with codes that are intended to keep us from it. It is the well-intentioned, keen and committed who are most prone to it. The half-hearted Christian couldn’t really care enough to veer towards legalism (though he or she makes up for it with many other errors). It was the scribes, following good Ezra, who developed “the traditions of men” which people preferred to the word of God: a preference that Jesus blasted in Mark 7.

But all this focuses the mind on self. It takes the mind and heart away from Christ, the Proper Man. It takes our faith away from His sufficiency and misplaces it upon ours. We live to achieve his approval; we forget that we are already alive and accepted in Christ. Ever so plausibly, we are sold a different gospel: one that isn’t really a gospel at all. And the desire not to sin in some big way can be little more than a mask to hide our lack of faith in Jesus, “who has become for us wisdom from God – that is, our righteousness, holiness and redemption” . (1Cor 1:30). Holiness is not a matter of living on eggshells with a God who is reserving judgement on us and might turn us away at any moment.

It really is a deadly false thing, this warped alternative, this lie, this all-pervasive and hideous distortion of Christian living…

Dominic goes on to give 8 reasons why legalism is deadly, and he follows those up with eight antidotes to legalism. The article is a bit lengthy but it will be worth your time to read it.