THE REMONSTRANCE REFUTED

[This article originally published here:  Wild Boar Issue #2 - July 1996 ]

A Book Review

The Grace of God, the Bondage of the Will.

Edited by Thomas R. Schreiner and Bruce Ware. Grand Rapids: Baker, 1995. 2 vols.

The purpose of this work is to offer a biblical and theological defense of Calvinism. It is a response to two recent books advocating Arminianism, Grace Unlimited (Minneapolis: Bethany, 1975) and The Grace of God, the Will of Man (Grand Rapids: Zondervan, 1989), both edited by Clark Pinnock. The contributors to the present work are convinced that Arminianism is unbiblical and "will work to weaken the church of Jesus Christ" (p.14). So, they have set out to make a biblical case for Calvinism, and to argue that the only reason people object to the latter is that they are unnecessarily held captive by certain logical problems that seem to arise from Calvinist theology.

In Part 1, the biblical case for Calvinism is given. R. C. Ortland examines several Old Testament passages which clearly teach that God is absolutely sovereign over his creation. As Isaiah records, "I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying 'My counsel shall stand, and I will accomplish all my purpose'" (Is. 46:9-10). Other articles follow defending the doctrine of election in the New Testament. Of particular note here are the contributions of John Piper and Wayne Grudem. Piper marvelously defends the unpopular notion that there are "two wills" in God---one "will" that desires all to be saved, and another "will" that only some be effectively elected to salvation. Grudem makes a convincing case that the troublesome passage in Heb. 6:4-6 is not referring (as is usually supposed) to the truly saved, but to non-Christians who have become affiliated with the church.

Some Arminians have argued that there are no real differences in the practical consequences that Calvinism and Arminianism have for Christian living. Part 2 is concerned to show that this assumption is false. Jerry Bridges and others argue that divine sovereignty bolsters faith in God, especially during adverse circumstances, and that the Calvinist can engage in preaching, evangelism, and prayer, with the confidence that God will make these activities effective in accomplishing His purposes.

Part 3 deals with the history of the dispute. R.A. Muller contends that (despite modern revisionist tendencies) Arminius was not simply reacting to a rigid predestinarianism developed by second-generation Calvinism, but was attempting to replace Reformed Theology with a self-consciously semi-Pelagian system. Also of note is W. Travis' piece on the Modern Missions Movement. He reminds us that Calvinists have always been at the forefront of missions.

Part 4 addresses theological and philosophical concerns. Bruce Ware demonstrates that the Bible clearly teaches the effectual call and irresistible grace. Thomas Schreiner shows that the Wesleyan view of prevenient grace is nowhere to be found in Scripture. J.A. Crabtree critiques the notion of divine "Middle Knowledge," a view used by some Arminians to reconcile divine sovereignty with human freedom. John Feinberg goes on to present an account of human freedom that purports to be compatible with theological determinism. Though even few Calvinists will be totally satisfied with his account, Feinberg does show that human responsibility is not obviously incompatible with determinism.

The Grace of God, the Bondage of the Will ably accomplishes its objectives. It provides a thorough defense of the doctrines of grace, and will be a standard resource on this theological dispute for years to come.

SPURGEON ON GOD'S SOVEREIGNTY

[This article originally published here:  Wild Boar Issue #2 - July 1996 ]

There is no attribute of God more comforting to His children than the doctrine of Divine Sovereignty. Under the most adverse circumstances, in the most severe troubles, they believe that Sovereignty hath ordained their afflictions, that Sovereignty overrules them, and that Sovereignty will sanctify them all. There is nothing for which the children of God ought more earnestly to contend than the dominion of their Master over all creation---the kingship of God over all the works of His own hands---the throne of God, and His right to sit upon that throne. Men will allow God to be everywhere except upon His throne.

On the other hand, there is no doctrine more hated by worldlings, no truth of which they have made such a football, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except upon His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of Heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth; and when we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter, then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. . .

Note, again, the Divine Sovereignty, in that God chose the Israelitish race and left the Gentiles for years in darkness. Why was Israel instructed and saved, while Syria was left to perish in idolatry? Was the one race purer in its origin and better in its character than the other? Did not the Israelites take unto themselves false gods a thousand times, and provoke the true God to anger and loathing?. . .

So now, also, why is it that God hath sent His Word to us while a multitude of people are still without His Word? Why do we each come up to God's tabernacle, Sabbath after Sabbath, privileged to listen to the voice of the minister of Jesus, while other nations have not been visited thereby? Could not God have caused the light to shine in the darkness there as well as here? Could not He, if He had pleased, have sent forth messengers swift as the light to proclaim His gospel over the whole earth? He could have done it if He would. Since we know that He has not done it, we bow in meekness, confessing His right to do as He wills with His own.

But let me drive the doctrine home once more. Behold how God displays His sovereignty in this fact, that out of the same congregation, those who hear the same minister, and listen to the same truth, the one is taken and the other left. Why is it that one of my hearers shall sit in yonder pew, and her sister by her side, and yet that the effect of the preaching shall be different upon each? . . . We assert that God makes the difference---that the saved sister will not have to thank herself but her God. . .

And we say to all of you who gnash your teeth at this doctrine, whether you know it or not, you have a vast deal of enmity towards God in your hearts; for until you can be brought to know this doctrine, there is something which you have not yet discovered, which makes you opposed to the idea of God absolute, God unbounded, God unfettered, God unchanging, and God having a free will, which you are so fond of proving that the creature possesses. I am persuaded that the Sovereignty of God must be held by us if we would be in a healthy state of mind. "Salvation is of the Lord alone." Then give all the glory to His holy name, to whom all glory belongs.

1. Excerpts from Spurgeon's Sermons on Sovereignty (Ashland, KY: Economy Printers, 1959, 25-31.

RECOGNIZING THE SOVEREIGNTY OF GOD

[This article originally published here:  Wild Boar Issue #2 - July 1996 ]

Recognizing the sovereignty of God is indispensable to having the eternal perspective.

One simply cannot see life from a "God's-eye" point of view without knowing some things about God. And one of the most important things that one can know about God is that he is in control. God reigns over his creation with uncontested authority. And he exercises that authority to accomplish his sovereign will.

Why is this so important? For one thing, Christians believe in the doctrine of divine providence. That is, we believe that God works in our individual lives to care for us, to sanctify us, and to make sure that "all things work together for good to those whole love God, to those who are the called according to his purpose" (Rom 8:28). But this belief in divine providence would be meaningless if God is not in sovereign control. We could have no confidence that God can pull off what he says he can in Romans 8:28. We could have no assurance that the evil and suffering we endure in this life is "working for us a far more exceeding and eternal weight of glory" (2Cor 4:17). We could have no surety about the promises of God.

For another thing, a god who is not sovereign is not the God of the Scriptures, the God who has revealed himself to us. The God of holy writ is the one "who works all things according to the counsel of his will" (Eph 1:11). He does not ask our permission to do what he desires to do. As God himself queries, "Who has directed the Spirit of the LORD, or as his counselor has taught him?" (Is 40:13). Elsewhere, the psalmist declares, "But our God is in heaven; he does whatever he pleases" (Ps 115:3). Isaiah records an even bolder declaration, proclaiming God's sovereignty over the course of history: "I am God, and there is none like me, declaring the end from the beginning, and from ancient times things that are not as yet done, saying 'My counsel shall stand, and I will do all my pleasure'" (Is 46:9b-10).

And let there be no mistake about the extent of God's sovereignty. It extends to everything, even to the actions and destinies of individual human beings. Daniel writes, "He does according to his will in the army of heaven and among the inhabitants of the earth. No one can restrain his hand or say to him, 'What have you done?'" (Dan 4:35). And Paul reminds us that God says, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion" and asks, "Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?" (Rom 9:15, 21).

These are hard truths for prideful men to swallow, but these are truths about God nonetheless. Yet these truths are not revealed to us for our hurt (except for hurting our pride), but for our comfort. As noted above, God's sovereignty guarantees the fulfillment of his promises to his people. So, if we would know the God who is, and have the eternal perspective, we must know that God is sovereign. Soli Deo Gloria!

HOW THE CHURCH DETHRONES GOD

[This article originally published here:  Wild Boar Issue #2 - July 1996 ]

This issue of The Wild Boar focuses on the sovereignty of God. Most Protestants have historically affirmed the words of the Westminster Confession: "God from all eternity did, by the most wise and Holy counsel of His own free will, freely and unchangeably ordain whatsoever comes to pass. This statement is a confession of belief in God's sovereign control of all things and all events. But this doctrine is much neglected in the contemporary church. Indeed, God's sovereignty is even denied by Christians today. In this issue of the newsletter, we will look briefly at a few of the ways in which God is "dethroned" in evangelical circles today.

First of all, the so-called the "Health and Wealth Gospel" clearly undermines the sovereignty of God. We are told by TV preachers that if we manipulate the spiritual power God has provided us, we will always be healthy, wealthy, and wise. Affliction and suffering are no part of the Christian life, we are told. The bad things in our lives are a result of sin or negligence. I wonder what these people would think if the United States were invaded by a military dictatorship. Would we believe, as Isaiah did, that it was by the hand of God? Would we believe that the terrible times brought by such a dictatorship could indeed be the answer to our prayers for reformation and revival? As God Himself declares, "I form the light and create darkness, I make peace and create calamity; I, the LORD do all these things" (Is. 45:7). All affliction is not punishment. Job is a supreme example of this truth. Job's affliction was not punishment at all. It was an opportunity that a sovereign God gave to Job to bring glory to Him. Our Father sometimes teaches us though affliction, not because of wrong action, but because of a need for growth in Him. Job knew with certainty the depth of the truth of God's sovereignty in human suffering when he asked, "Shall we accept good from God, and not trouble? (Job 2:10). To do otherwise is to deny the sovereignty of God.

Another way in which God is dethroned in the church is reflected in current trends in spiritual warfare. Encouraged by books like Frank Perretti's This Present Darkness, many Christians have fallen victim to the heresy of spiritual dualism, the view that good and evil, God and Satan, are two equal and opposite forces. But an important biblical truth is that God has a definite plan and purpose for the world (Job 23:13; Eph. 1:8-12; Psalm 115:3; Psalm 135:6; Isa. 46:10 and Acts 15:18), and He carries out that plan. God is always in total control of all things and is constantly at work in accomplishing His plan. (Hab. 1:1-11; Isa. 10:5,6). But, how often have you heard someone blame bad events on Satan and say that God had nothing to do with the event? How often have you heard people pray for Satan to be "bound" as if he had the power to thwart God's purposes? Everyone, even the devil, serves God's purposes. It is true that the servant may serve through gritted teeth and hate his servitude, but he is still a servant. The devil hates God and does every thing he can to work against God and still ends up serving His eternal purpose. The devil is the hardest working servant that God has! Yet to think of Satan as being able to hinder the plans and purposes of God is to deny God's sovereignty.

A third way God's sovereignty is denied today can be seen in the Church Growth Movement. Church leaders employ modern marketing techniques to "sell" the gospel as if it were a consumer product. An underlying assumption behind this practice is that bringing a person to salvation is just a matter of human skill and ingenuity. The Holy Spirit is unnecessary. It is no longer the case that God sovereignly has mercy on whom he has mercy, nor that the gospel is the power of God unto salvation. Rather, the marketing skills of the church are the power that brings people to Christ.

The church prays for revival today. But, unless we reaffirm the sovereignty of God both in word and practice, that revival will not come. True revival is preceded by reformation, and one of the things that needs reforming is how we understand the sovereignty of God.