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A New Alternative List to the Points of Calvinism (Part Four)

Part One     Part Two     Part Three

The Bible is a serious and authoritative book, very easy to see this with a normal read.  God doesn’t play games through it.  In it, He weighs men’s actions and He judges according to the truth those acts that they commit (cf 1 Sam 2:3, Rom 2:1-2).   He cautions men careening toward eternal punishment against their indifference and neglect.

Jesus especially out of His compassion alerts men to their futures in Hell.   He strongly warns them of pain well past a fractured femur or ten on the numerical emergency room scale, depicting its concomitant wailing and teeth grinding.  He prods and pleads like it could make a difference.  Many, many similar aspects of this, among other things, contradict the fourth point of Calvinism.

4.  IRRESISTIBLE GRACE

A Real, Free Offer?

What degree of Jesus’ pushing the pedal to the metal with HIs preaching reaches irresistible grace?  In truth man would find himself under no compulsion to believe.  He just awaits that point of ignition of the grace of God, that Calvinists call irresistible grace.  How does a warning of a potential point of no return square with the vast majority never even having the possibility of return?  It’s a free offer, but only in the nature of an opportunity Lucy would give Charlie Brown to kick a football.  The offer is a shell game, yet with nothing under any of the shells. Scripture does not read like that at all.

If the offer of the gospel is really free and real, then it allows for true rejection or reception.  I refer to two aspects:  an offer and free.  It is not an offer if the person can’t get it, take it, or receive it.  God does offer salvation.  By free, men are not coerced to take it.

By nature everyone will receive that enacted by irresistible grace.  It is irresistible.  Calvinism says that someone cannot and will not receive the gospel unaccompanied by irresistible grace.  This explains why someone will not receive it.  Who benefits from irresistible grace with Calvinism?  Only those God predetermined their election.

Parallels with Barth and Universalism

Universalism arises from the same doctrine of irresistible grace.  Twentieth century Dutch theologian Gerrit Berkouwer in his book, The Triumph of Grace in the Theology of Karl Barth, writes concerning Barth’s universalism:

[U]nbelief has been put away—the unbelief of the old man—by the decisive grace of God, which is so decisive that the inevitability of faith lies involved in it.

Carl Henry writes about Barth and this in his book, God, Revelation, and Authority:

The defect in Barth’s theology follows from his notions that all humanity is elected in Jesus as the God-man, and that sin and unbelief are ontologically impossible.  The result, at least implicitly, is universal redemption . . . . In his majestic vision of the totality of God’s triumph, and in deference to the irresistible power of grace, Barth ignores the conditional elements of biblical revelation.  He turns the sure triumph of divine grace into an implicit universalism of redemption that obscures the context of faith and obscures the indispensability of personal decision in this life for the inheritance of salvation.

When I read this, it sounded just like Calvinism, except that God elected everyone in this scenario rather than a predetermined small minority to whom He would dispense His irresistible grace.  Of course, Karl Barth was wrong.  Men must believe in real time in Jesus Christ and at that moment salvation occurs.  This doesn’t clash with foreknowledge, but it does with unconditional election.

The very existence of much of the New Testament cries that resistible grace exists, what I’m going to explain that . . . .

4.  GOD PROVIDES THE SUFFICIENT GRACE FOR ANYONE AND EVERYONE TO BELIEVE IN JESUS CHRIST FOR SALVATION

Scripture and Sufficient Grace

God inspired Gospels for the immediate delivery to various locations and future dispersion to the whole world for a saving revelation of Jesus Christ.  They present convincing saving evidence of Jesus Christ, like John says in John 20:31:

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

A Calvinist rendition of John 20:31 should sound like the following:

But these are written, that accompanied by irresistible grace ye might believe that Jesus is the Christ. . . .

Scripture has the sufficient grace in it for someone to believe, who hears it.  When Romans 10:17 says that faith comes by hearing the Word of God, it means it.  If a person is born again by the incorruptible seed, which is the Word of God (1 Pet 1:23), then the Word of God is a sufficient source of grace to believe in a salvific way.

Appeared to All Men

The Apostle Paul writes under God’s inspiration in Titus 2:11:

For the grace of God that bringeth salvation hath appeared to all men.

That statement coupled with what Paul wrote in Romans 1:19-20 is very enlightening on this subject.

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.

How does God’s grace that brings salvation appear to all men?  It appears to all men through His general revelation, so much so that it renders every human being “without excuse.”  Everybody gets the necessary revelation to provide the sufficient grace for salvation.  Everyone is without excuse because everyone gets it.  If only some got the grace sufficient to save, the ones who didn’t receive would seem to have an excuse.  The revelation of God provides sufficient grace to make every human being in history culpable for receiving it.

Variations on Reception

When Jesus explains the salvation of some versus not of others, in Matthew 13 He points to the varied condition of their hearts:  hard, stony, or thorny.  No one would need Jesus’ delineation of varied soils or heart conditions if grace was irresistible.  Neither hard, stony, or thorny could resist irresistible grace.  Yet, Stephen preaches in his gospel sermon in Acts 7:51:

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

“Always resist” seems to fully contradict irresistible grace, and it describes the hard ground of Jesus’ parable in Matthew 13.  Carl Henry writes:

God’s revealed truth of saving grace may be repressed by impenitent rebellion or received with alacrity by repentant trust.  His gracious invitation to life fit for eternity must be personally accepted; without personal appropriation God’s promise of rescue in and of itself saves no one.

In Luke 14 Jesus declares a different response between two groups.  It isn’t those who God predetermined irresistible grace and those He did not.  No, Jesus saw the poor and the lame respond well and the self-righteous and the self-sufficient refuse it.  Jesus spoke the truth.

More to Come

30, 60, 100: Can We Conclude That More Fruit Was Caused by the One Receiving the Seed?

You might hear something so many times that you think it is the truth, but sometimes it is the truth and sometimes not.  In the classroom teaching for over 25 years, I will ask students a question, and after the first one responds, others will take their answer down the same path, even though it is wrong.  It is human nature.  I’m asking you reader if the same thing is done with one vital aspect of the parable of the soils (sower) in Matthew 13 and Mark 4.  Here is what I’m talking about in Matthew 13:

But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

I’m especially referring to the last part, “some an hundredfold, some sixty, some thirty.”Does the text itself connect the differences in fruit bearing to something done by the person who received the seed?  I’ve never myself heard a presentation that would imply a “no” answer to that question.  I remember hearing a number of factors that differentiate between the results someone sees in his sowing of seed — more power with God and more fruit, more dedication to God and more fruit, or more sowing and more fruit — those types of reasons.  I’ve never heard someone teach a theological randomness, ambiguity, or dubiousness.What I’m saying is that Jesus wasn’t communicating cause of the greater fruitfulness.  He was only telling us that the amounts might be different.  We can’t conclude anything from the greater results.  What we do know is that they’ll be varied.  Fruit will be there, but it will be varied.Men have taught that one could conclude something about the quality of this believer, the one who received the seed, by the nature of his 100, versus the 60 or 30 of the others.  30 is an average Christian, 60 a good one, and 100, par excellence.  This has fueled a desire to be the 100.  And so how do you get 100?  Well, here’s how.  And then comes the almost sheer pragmatism.  The bigger church claims superior spirituality based upon its size, and they often uses these verses as a basis for that.  The smaller church must be doing something wrong, and it needs some kind of reeducation to be a 60 or 100 church, if it’s only a 30.  Even if someone doesn’t teach this as true, it is most often what it seems that churches believe.The Matthew 13 and Mark 4 passages are used as a proof text.  But do those passages prove this? Look at them.We can conclude that a believer will be fruitful, but the passage doesn’t say that the more fruitful he is, the greater believer he is.   Some bring a hundred, some sixty, and some thirty, but with no stated reason.  Certain Christians will bear more fruit than others.Matthew 13 itself makes the point that the fruitfulness doesn’t result from the seed sowing, but from the condition of the soil.  Many other passages confirm this theological view.  1 Corinthians 3:7 says, “neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.”  The ones who plant and water, all Christians, are irrelevant as to reproduction.  God gives the increase.  In the Matthew 13 text, Jesus refers back to Isaiah 6 and God’s revelation that Isaiah would not see fruit from his endeavor.  1 Corinthians 15:58 says that if your labor is in the Lord, it is not vain.The passage isn’t about the sower bearing fruit.  It’s about the condition of the soil having an impact on the result of the seed sown.  You’ll know someone is good ground because he receives the seed and brings forth fruit of whatever amount that might be.  Hundred, sixty, and then thirty are about the soil where the seed is planted, not about the sower.A lot of wacky strategies, techniques, and deeds have come from seeking the 100, like some sort of lost city of gold.  Seminars explain how to get the greater fruit.  Certain programs offer a guarantee. They will work.True conversion won’t happen just anywhere.  The hearts must be good ground.  The recipients must strive to enter the narrow gate.Will some churches get bigger because they are more obedient, more faithful to the Great Commission?  I believe so.  If one church sows to one million people and another one to one thousand, the one who sows to more people might see more fruit.  On the other hand, you can sow one million seeds on concrete and one thousand on good ground and the one sowing on better ground will get better results.  You can’t judge anything as to the spiritual condition of the sower from the result.Some churches that are disobedient and unfaithful will get bigger, because they have used worldly means of accomplishing the growth.  When someone does everything right, he can still see very little tangible results, doing more and better than someone with larger visible consequences.  Scripture doesn’t emphasize how big your church will become. It teaches faithfulness and purity and love for God and his neighbor.You could argue that the church with thirty has the smaller production, because it doesn’t sow enough seed, but you can’t tell that by the number.  You would have to be able to see the faithfulness, the obedience with the gospel, firsthand.  Some churches get much bigger, but their ministry is actually far smaller.  We cannot conclude that more fruit was caused by the one receiving the seed.

AUTHORS OF THE BLOG

  • Kent Brandenburg
  • Thomas Ross

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