Easy-believism

Dietrich Bonhoeffer, the famous Lutheran Nazi resistor, talked about "cheap grace." Our salvation is free, but it costs everything. "Easy-believism" refers to belief without commitment and lordship. We must accept Christ as the lord of our lives and the center of our being. Simple acquiescence or agreement is not enough (the Romanists or Papists believe that agreement with church dogma constitutes a meritorious faith); one must believe in one's heart and decide to follow Jesus no matter the cost. Jesus said, "Take up your cross, deny yourself and follow Me" (Matt. 16:24).

William Booth, the founder of the Salvation Army, regretted that the twentieth century would usher in Christianity without Christ and faith without repentance. Your head belief must travel 18 inches to your heart to be heart belief. True faith loves Jesus and is a living relationship with Him. Repentance is the flip side of faith and goes hand in hand with it. They compliment each other and need each other--they are different viewpoints. We are to leave the fundamentals of repentance from dead works and of faith toward God. To get assurance we must "examine our hearts and look at the fruit of our lives," according to R. C. Sproul. Also, he says the "Word of God coupled with the testimony of the Holy Spirit" will bring assurance of true faith.

Don't let anyone tell you that it is easy to become a Christian. Sure children can get saved but one must receive it as a child even if one is old. Jesus said to enter at the "narrow gate" for narrow is the gate and hard is the way that leads to life and "few there be that find it" (Matt. 7:14). Many preachers say, "Just believe! (we don't need faith in faith per se, but obedient and penitent faith) It's easy!" but the Holy Spirit must be working in the person's heart to convict them (John 16:8) and draw them to Christ (John 6:44).

Jesus said, "Apart from Me you can do nothing" (John 15:5). Soli Deo Gloria! God gets all the glory and we are not the captain of our souls or the master of our fate--our ultimate destiny is in the hands of God. Arminians think this makes God look like a terrible tyrant, but in reality, He is sovereign over all.   Soli Deo Gloria!

Are Some Reprobate?

When Jonathan Edwards preached "Sinners in the Hands of an Angry God" to bring on the Great Awakening in 1741, his text was Deut. 32:35 as follows: "Their step shall slip in due time; the day of their calamity is at hand."

Reprobate means condemned beforehand. (Those that believe not are condemned already.)  Paul calls them vessels of wrath as opposed to vessels of mercy. It's God's call who we are. Even our niceness is God's gift to us, not our gift to God. God doesn't actively force a person to reject Him or disobey Him--He does it on his own accord. Jean Calvin called this doctrine the "horrible decree." The opposite of reprobation is an election which is clearly mentioned in Titus and 1 Peter. I don't believe in double-predestination or that God makes some reject Him--that is called hyper-Calvinism and Calvin didn't believe that. "To the elect...." If you can prove reprobation which is a doctrine with much consternation like predestination (nobody likes to talk about it), you can by default prove election.

In my view, God passes over the non-elect (known as preterition) and lets them go their own way, but all of us would reject God if He hadn't had worked in our hearts and wills to make us willing to do His will (cf. Phil. 2:13). Compare John 6:44 and 6:65 which say that one cannot come to Jesus unless it has been granted him and the Father draws him (woos him--elko, the Greek word actually means to drag).

Three verses stand out to be brought to our attention.  [All verses in NKJV.] Jude 4 says, "For certain men have crept in unnoticed who long ago were marked out for this condemnation...." 1 Peter 2:8 says, "They stumble, being disobedient to the word, to which also they were appointed." And finally 1 Thessalonians 5:9 says, "For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ." These verses are pretty straightforward and don't need commentary. [All italics are mine.]

Is not God the potter and we the clay; cannot God do with us as He sees fit, whether for common or for honorable use. How then can God blame us if He chooses? This is the question that Paul anticipates in Romans 9:19, "You will say to me then, 'Why does He still find fault? For who has resisted His will?'" If you can answer this you deserve a doctorate in theology. Nota bene:  Paul knew ahead of time that people would wonder about the election and try to reconcile it with free will. The fact is, is that we cannot resist God's will--He always gets His way. NB: REBROBATE IS A BIBLICAL TERM FOUND IN 2 COR. 13:5FF.    Soli Deo Gloria!

How Limited Is The Atonement?

NB:  WHETHER YOU BELIEVE CHRIST DIED FOR ALL THE SINS OF MANKIND WITHOUT DISCRIMINATION, OR JUST FOR THE SHEEP, EITHER WAY ONE LIMITS THE ATONEMENT (EITHER IN EXTENT OF OUTREACH OR EXTENT OF EFFICACY).

Actually, those who believe in unlimited atonement are either universalists or believe in an atonement that only makes possible the salvation of all but actually saves no one for certain--that is a real limitation. In a so-called limited atonement, it actually accomplishes something--the salvation of the elect ("it is finished"). In 1 John 2:2 we see that Christ is the "atoning sacrifice for our sins, and not ours only but those of the whole world."

The problem lies in the definition of "world." The Greek word kosmos has several meanings. It doesn't always refer to everyone without exception. Sometimes it refers to everyone without distinction. In other words, all kinds of people can get saved, not all people. The word can mean creation or the universe and the way to test this is to plug the word into the sentence and see if it makes sense. John uses the word in John 3 several times and every time the word creation makes sense whereas believers or every person doesn't make sense.

We have to be careful so we don't prove that God saves everyone. The atonement was infinite in value and only avails for the believer, otherwise, everyone would be saved. What they say is "sufficient for all, efficient for some." God sent His Son into the universe because He so loved the universe.

In 1 John 2:2 what He did for us He did for the cosmos. He did the same thing for the cosmos. Now we just have to figure out what He did. In many translations, the word propitiation isn't used because it is above the reading level of the readers. They use the word atonement instead. Martin Luther used the word reconciliation. You see how the translators like to do your thinking for you. If Christ redeemed us He also redeemed the world or creation. Well in a way He did. Another way of looking at this verse is to see that there is one way of salvation, for the Jew as well as for the Gentile--Christ is the way of salvation, not for the Jews only but for the whole world. The main argument for the limited atonement is that Christ suffered once for the "sheep" and for His "friends" and not for the lost. "The good shepherd lays down His life for the sheep." "No love has a man than this, that he lay down his life for his friends."

Also, there is the law of double jeopardy which says that if Christ suffered for your sins, how can God make you pay for them in hell. The whole question is whether Christ died for Hitler's sins or not, and if he has to pay his debt in hell on top of that. Some Arminians say that Christ died for all sinners and it's their fault if they don't accept the "free gift of eternal life." But doesn't God know ahead of time who will believe and didn't Christ only pray for the believers in the high priestly prayer of John 17?

The answer is that God offers salvation to everyone through the general call of the gospel but only the elect will hear. But all that God calls get justified (cf. Rom. 8:30). "The elect obtained unto it and the rest were hardened"m (Rom. 11:7).  "As many as were appointed to eternal life believed" (Acts 13:48).  The gospel is for "all whom the Lord our God will call" (Acts 2:39).  We don't know who the elect are so we have to preach to everyone and we preach the gospel because we are commanded to, not because we know who will be saved. The Scriptures say that "no one can resist His will" (Rom. 9:19). NB:  We are not saved by our theory of the atonement, period.   Soli Deo Gloria!