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Calvinism 4.0: Global Grace, Not Global Indulgence
Christ Church on August 5, 2018
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Calvinism 4.0: Calvinism and Deuteronomic Grace

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Introduction

One of the great challenges in Scripture is the challenge of rightly handling the blessings of God. The Giver gives His gifts, and the recipients receive them gratefully. But it is not long before what was initially accepted as sheer grace grows slowly into what is falsely assumed to be an entitlement. We take grace for granted, and so it is that this grace corrodes slowly into something else. And as we look over the pages of Scripture, we can see that this is an error we fall into for two cents.

As Cotton Mather once put it, “Faithfulness begat prosperity, and the daughter devoured the mother.” Or as Scripture states it, “Jeshurun waxed fat and kicked.” And so remember, as we consider these things, that there is more than one kind of wealth—there is spiritual wealth also. And the same kind of things can happen in that realm as well.

The Text

“When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage; Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day” (Deut. 8:10–18).

Summary of the Text

When you have eaten and are full, the initial response is good (v. 10). That is the response of blessing the Lord on account of His kindness to us. But then the warning is given—beware that you do not forget the Lord (v. 11). This forgetfulness is defined as forgetting His Word, in not keeping His commandments, judgments and statutes (v. 11).

When things go well for a time, it is then that the heart is lifted up. It is then that the heart gets fat and sassy (vv. 12-14). The first thing they forgot was the law of God. The second thing they forgot, as listed here, is all the deliverances of God (vv. 14-16). They forgot the word of God, and they forgot the interventions of God. So instead of seeing the blessings as a gift from the hand of God, the recipient starts to think that it all came from his own hand (v. 17). But God is the one who enables us to do anything. He enables us to accumulate the goods that establish His covenant (v. 18), but we see from the preceding that these goods also provide the temptation to veer away from His covenant.

Deuteronomic Grace

We should remember all of this with particular application to the doctrines of grace that we have been considering. In all of church history, the Puritan and Reformed stream of the Christian Church has received, in wonderful ways, the Deuteronomic blessings that Scripture promises—pressed down, shaken, and running over. And the Reformed, and those with a Calvinistic heritage, have also been most prone to the sin warned against here.

This is a covenantal sin, and I am afraid that the Protestant West is guilty, guilty, guilty. “How have we forgotten?” someone might say. We defend ourselves against the charge that we have forgotten His great grace to us by maintaining that we don’t remember anything. Some defense.

The Ultimate Oxymoron

Where does this slow slide into ingratitude begin? When your goods are multiplied, when your stuff is abundant, then it is easy for your heart to be lifted up. And when your heart is lifted up, you become the ultimate oxymoron—the proud Calvinist, proud of the fact that he understands so well that we can take pride in nothing.

Remember the proud Pharisee in the Temple, the one who went home unjustified. And what did he say that resulted in him going home unjustified? What he said was actually one of the five solas — “I thank thee, God, that I am not like other men” (Luke 18:11).

But what do you have that you did not receive as a gift? And if as a gift, then why do you boast as though it were not (1 Cor. 4:7)?

Remembering the Contrast

“But Jeshurun waxed fat, and kicked: Thou art waxen fat, thou art grown thick, thou art covered with fatness; Then he forsook God which made him, And lightly esteemed the Rock of his salvation” (Deut. 32:13–15). But the contrast that Scripture sets before us, over against waxing fat and kicking, is not waxing skinny and just sitting there. No, not at all. “Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things;” (Deut. 28:47). The fatal contrast is between those who possess and forget and those who possess and remember.

Dance With the One What Brung Ya

As we consider the various movements and revivals and stirrings that have characterized church history, one of the most notable things about them concerns the men who were instrumental in bringing these things about. I would lay long odds against any of them—I am talking about men like Wycliff, Calvin, Luther, Tyndale, Knox, et al.—being able to land a job in any of the institutions named after them. What is this pattern? Why does it happen this way?

“Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers” (Matt. 23:29–32).

When a ministry starts, the visionary has a world to gain, and he sees the world to be obtained. There are many who catch the vision, and who are inspired to come with him. But there are others who join up because they have nothing better to do, and nothing really to lose. David was walking by faith, but some of the outcasts who joined him at the Cave of Adullam were muttering about other issues (1 Sam. 22:2).

When there starts to be some measure of success, when they are finally getting somewhere, those who had nothing to lose . . . now have something to lose. They have built up a cozy respectability for themselves, and no need to go rocking the boat, sonny. Consider what happened to the apostle Paul, on more than one occasion (2 Tim. 1:15; 2 Tim. 4:10; Phil. 1:13–17).

And here we come to the point. The great adversary of Calvinism is not Arminianism. The great adversary of Calvinism is Mammon, and it has to be said that the Calvinist work ethic (related to all the things we have been considered) is one of the greatest engines for the production of Mammon that the world has ever seen.

As so the choice is what it has always been—Christ and His gifts, or chasing Christless gifts in the wilderness.

“And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness” (1 Cor. 10:4–5).

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Calvinism 4.0: Preservation and Perseverance

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Introduction

The usual way people refer to this next doctrine is with the phrase “perseverance of the saints.” I believe that for the sake of a fuller accuracy, we should make the phrase longer, a bit more cumbersome, but much richer and more complete. We should call it the “preservation and perseverance of the saints.”

We do persevere, but only because God keeps and sustains us. If He did not, then we would not persevere. We could not. And yet, at the same time, when God preserves His own, the thing He preserves them in is perseverance in holiness.

Put another way, God is the one who saves us from drowning, but not by leaving us on the bottom of the pool.

The Text

“My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one” (John 10:27–30).

Summary of the Text

The sheep who belong to Christ hear and recognize His voice (v. 27). He is their shepherd, and they know it. They know Him. The still waters that He leads them to, the green pastures they are blessed to lie down in, are the gift of eternal life (v. 28). They are in His hand, and as a good shepherd He gives us this promise—no man is able to pluck them out of His hand. As Christ’s sheep, we are in His hand. But how did these particular sheep come to belong to Him in the first place? The good shepherd has a Father, and this Father is greater than all. The elect sheep were a gift to Christ from the Father, and were a gift going from the Father’s hand to Christ’s hand, without leaving the Father’s hand. And because the Father is greater than all, no man is able to pluck them out of the Father’s hand either. And this is why Christ then says “I and the Father are one.”

Exegetical and Systematic Grace

So you should see plainly that the idea of Christ purchasing the same individuals that were chosen by the Father is not some idea cooked up by theologians. The Father gave a gift to Christ (you), and as a result Christ gave you a gift (eternal life). And because there is no life apart from Himself, in order to give you eternal life, He had to give you Himself in the person of His Spirit. Your eternal life inside you is not some inanimate joy juice. He is a Person, and He is working inside you alongside the Father and the Son.

Distortions Are Real

This is the one aspect of the gospel which the natural man thinks he might be able to like. But like all spiritual truth, the natural man can only love the truth through a distortion of it. We should therefore make a point to outline a few misunderstandings of the doctrine:

  1. The Existence of Distortions: One distortion is to grant (perhaps) that the doctrine is true but object to any kind of emphasis being placed on it. “If you teach the security of the believer, then men will become complacent and careless about sin, etc.” Yes, some will twist the grace of God into a license for sin. But we do not decide what to teach on the basis of pragmatics. Look at what was done with Paul’s teaching, and notice what he says in Romans 3:8 about the accusation and his accusers. Their condemnation is just. “And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just” (Rom. 3:8). As Martin Luther once responded when he was told that if you preach this kind of grace, certain men will distort it. His reply was, “Let them.”
  2. Once Saved Always Saved: What does this mean? It is a wonderful truth or a damnable heresy depending upon what is meant by saved. Take a look at 1 John 2:19. When this is a distortion, it separates preservation from perseverance, and says that Jesus can be Savior without functioning as Lord. But . . . “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:19).
  3. Losing Salvation: The question is not whether the elect can lose their salvation—as though salvation were a possession of ours, like car keys or something. The real question is whether Christ can lose a Christian or not. The Bible teaches us that salvation means that we are a possession of His. So, can a sheep lose the shepherd? Absolutely. But can a shepherd lose a sheep. And the answer is glorious—not this shepherd.
  4. Both Sides Have Their Verses: This approach dismisses the question as one not having any great practical importance. But wise pastors know that it is a question of great pastoral import. There are many Christians who have been distressed over whether or not they could have assurance of salvation. “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” (1 John 5:13).

The passages of Scripture that talk about apostasy (and there are many) are talking about losing your covenant standing in the visible church. Someone can be covenantally a Christian without being numbered among the elect.

God-centered Salvation

Man-centeredness causes some to talk about this as though it were a mere reversal of regeneration. But when salvation is understood biblically, i.e. as rooted in the eternal will of the Father in election, in the eternal blood of the covenant which secured their salvation, and the resurrection of the Spirit bringing them into life, the whole picture changes.

Man is mutable and what he does can be undone. God is immutable and what He effectually does cannot be undone. There are many passages which assert this, but one of the clearest is found in Romans 8: 28-39, which we have already considered several times.

But What About . . . ?

Let us look at just one passage which is commonly brought forward as evidence that Christians can lose their salvation.

“For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Heb. 10:26–29).

What does it say? It does not say anything about Hell or everlasting damnation. The context is that the author of Hebrews (in the mid to late 60’s) is trying to talk some Christians out of returning to the Temple sacrifices in Jerusalem. Obviously, they would have to go to Jerusalem to do this, and it was a masterpiece of bad timing, for Jerusalem was going to be destroyed. The Lord Jesus had prophesied that this would certainly happen within a generation, and that generation was almost up. The only thing they had waiting for them in Jerusalem was raging fire that would consume the adversary. They would not find in Jerusalem any sacrifice for sin. That was done, once for all, in the death of Christ.

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Calvinism 4.0: Resurrecting Grace

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Introduction

We have learned from Scripture that our salvation is from all eternity, which is the reason it will extend into all eternity. In accordance with His good pleasure, the Father has chosen those who will make up the number of His elect. He did this before eternal times, before all worlds. His choice determines what will happen in the world; the world does not determine what He will decide. In line with this choice, the Son came to earth, lived a perfect sinless life, and died on the cross in order to secure the salvation of those whom the Father had chosen. This happened outside Jerusalem, two thousand years ago.

And so what does the Spirit do? As I said last week, the Father decides on the purchase, the Son lays down the payment, and the Holy Spirit takes you home. He does this in the course of your life by giving you a new heart, forgiving your sins, and washing you clean. The Spirit is the one who takes you out of the miry clay, and sets you on a rock.

The Text

“And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body . . . For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:23, 29–30).

We have already considered part of this passage. We see the golden chain—election > predestination > called > justified > glorified. But election occurs before ancient times, where we can’t see it. And glorification occurs at the last day, which we cannot see yet either. The two ends of your salvation lie outside human history entirely. We know that this is a reality for God’s elect because of the plain teaching of Scripture. But if you have no access to the roster of the election, or the roster of the finally redeemed, then how can you possibly know of your interest in Christ? The scriptural answer to this is the guarantee of the Spirit, as He works in your life.

The Spirit works in us, making us long for our adoption as sons, which is the redemption of the body (v. 23). This redemption of the body is the same thing as our glorification. The calling and the justifying are realities that you experience here, in this life, and you reason from that experience backward to election and forward to glorification.

The Effectual Call

What happens at the moment of the effectual call? We call this effectual because there is a distinction to be made between the kind of call that is issued, and may or may not be responded to, and the call that actually summons, actually gathers. For the first, “For many are called, but few are chosen” (Matt. 22:14). For the second, consider this:

“But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (1 Cor. 1:23–24).

The Spirit effectually calls and then regenerates the one He has called. We are not born again because we repent and believe. Rather, we are justified because we repent and believe, and we repent and believe because we were born again. The Spirit moves wherever and however He pleases, and no one can build a windbreak that can hold Him out (John 3:8). Think of it this way: called > regenerated > repentant > believing > justified > sanctified. At the crown of this process, the Holy Spirit takes up residence in us, making us the dwelling place, the Temple of the Spirit.

Guaranteed in Blood

What do you think of guarantees that don’t guarantee anything? The merchant gives you a lifetime guarantee, and you take your busted one in for a replacement, he shrugs and says that lifetime guarantee means the lifetime of the product. Which looks like it has expired.

Election and glorification are outside our intellectual reach. Our minds cannot extend that far. But fortunately, God does not want them to extend that far except by faith. “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut. 29:29). If you try to unravel the secret things, they will only unravel you.

The handles by which you are to hang onto election and glorification are handles that are within your reach. Here they are. You, right now, can experience the joy of sins forgiven. You, right now, can taste the relief in how God has declared you to be not guilty. You, right now, can experience the exhilaration of standing in the presence of the Holy One of heaven, and doing so upright, and clothed in the immaculate righteousness of Jesus Christ. It comes to you here. It is the word in your ears. It is the water on your head. It is the bread on your tongue. It is the wine in your mouth. The Word is near you, in your heart and in your mouth. “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach” (Rom. 10:8).

And this is why God speaks to us in terms of guarantee. I have used the ESV here because I wanted you to see the word guarantee, which is stronger to us than earnest. And we need to feel the strength of it. God never saved a sinner who was not completely and entirely tied off with everlasting and celestial ropes.

“and who has also put his seal on us and given us his Spirit in our hearts as a guarantee” (2 Cor. 1:22, ESV).

“He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee” (2 Cor. 5:5, ESV).

“who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Eph. 1:14, ESV).

And so those who have Christ now will always have Him. Those who are cleansed now will always be cleansed. Those who have tasted forgiveness in and through Jesus will, by God’s grace, never be permitted to taste anything else.

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Calvinism 4.0: Purchased by the Son

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Introduction

The doctrines of grace are a set of doctrines which describe the three persons of the Trinity as working in concert to secure our salvation. Those whom the Father chose, the Son purchased with His own blood. Those whom the Son purchased with His own blood, the Spirit effectually calls when He converts. At every turn, we are talking about the same group of people. The Father decided, before all worlds, the Son sacrificed before your world, and the Spirit regenerates, ushering you into a new world.

The Son does not try to save different people than the Father has chosen. The Spirit does not try to quicken different people than were bought by the Lord’s blood. The doctrines of grace are doctrines of triune harmony. All three have an identical cross-purpose, which means they are not working at cross-purposes.

The Text

“I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (John 10:14–15).

Summary of the Text

The Scriptures teach us that Jesus died for individuals. He did not die for a cluster or a mass of people. He died for His sheep. He died to secure the salvation of particular persons. He is the good shepherd, and a good shepherd counts his sheep (Prov. 27:23). His sheep know Him, and He knows His sheep. “And am known of mine” (v. 14). His sheep know Him, the Father knows Him, and in the same way He knows the Father. This is how and why He lays down His life for the sheep. Note this—“even so know I the Father: and I lay down my life for the sheep” (v. 15). The sacrifice of Christ for His own sheep is a sacrifice that emerged from His knowledge of the Father.

What Shall We Call It?

We will simplify all this if we begin by rejecting a term that is commonly applied to this doctrine. The rejected phrase is that of limited atonement. It should be rejected for two reasons. One is that it is misleading with regard to the teaching of the Bible, and the other is that it misrepresents the nature of the debate. One of the most obvious features of the atonement in Scripture is its universality. “Behold the Lamb of God who takes away the sin of the world. He is the propitiation for our sins and not for our sins only, but also for the sins of the world. God so loved the world.” Consequently, a phrase which seems to deny that universality on the surface is really not all that useful.

Secondly, every Christian who holds to the reality of eternal judgment believes (in some sense) in a limited atonement. The debate is over which aspect is limited—is it the efficacy or extent of it? But more on that shortly.

If you tell someone that you believe in limited atonement, and he disagrees with you, what will he say he believes in? Why, in unlimited atonement—which certainly sounds more biblical. But if you say that you believe in definite atonement, what does he have to say? He has to disagree by saying he believes in indefinite atonement—Jesus died for no one in particular.

So present the question to yourself in this way. It is not a choice between limited and unlimited atonement. It is a choice between definite and indefinite atonement. Did Jesus die in order to secure the salvation of particular individuals? The biblical answer is yes.

Vicarious Atonement

The universality of the atonement in Scripture is not the only obvious thing about it. Another truth, equally precious, and equally clear, is that the atonement is substitutionary.

This means that if Christ died for someone, the for means instead of. It is not a “potential substitution, if only . . .” It is an actual substitution, and therefore efficacious. In our text, Christ lays down His life for the sheep—not the goats. For more on this, consider:

“Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me” (John 10:25–27).

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21).

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Peter 3:18).

It all comes down to this. Christ did not die trying to save anybody. Christ died to secure the salvation of His sheep. The debate centers on the meaning of the word for in the phrase, “Jesus died for sinners.” What does that for mean? One position is that Jesus died to give a chance to sinners, if they only believe, which they probably won’t. The biblical position is that Jesus died instead of particular named sinners, in order to secure and guarantee their salvation.

Christ Died For . . .

Following the great John Owen, we should understand we have only four basic options. Christ died for:

  1. All Sins of men;
  2. All if sins of some men;
  3. Some sins of all men;
  4. Some sins of some men

If we opt for #3 or #4, then we have to say that no one is saved, because all have some sins still to account for. If we say that #1 is the case, then the question becomes why some men are lost. If the answer is “because they do not believe,” is this unbelief a sin, or not? If not, why are they condemned for it? If so, then did Jesus die for it? If so, then why are they not saved? If not, then Jesus did not die for all sins—leaving us with the glories contained within #2.

So some believers limit the efficacy of the atonement, while we do limit its extent. But for us, this limitation is not a tiny limitation. It has borders, but it is an expansive reality. Compare a great wide bridge going across a chasm, which all human beings can fit on, but which does not reach the other side. Contrast this with a narrower bridge, but which crosses the chasm. That does not require the narrow bridge to be a rope walk, or a zip line.

But What about Those Universal Passages?

Doesn’t the Bible say that God so loved the world? Yes, it does, and yes, He does. But let’s take a look at how the Bible uses the term world (Grk. kosmos).

  1. Kosmos describes the universe as a whole (Acts 17:24);
  2. Kosmos describes the earth (John 13:1; Eph. 1:4);
  3. Kosmos describes the world-system (John 12:31);
  4. Kosmos describes the entire human race (Rom. 3:19);
  5. Kosmos describes the entire human race minus believers (John 15:18);
  6. Kosmos describes Gentiles as opposed to Jews (Rom. 11:12);
  7. Kosmos describes a redeemed humanity (John 1:29; 3:16-17; 6:33; 12:47; 2 Cor. 5:19).

In the backdrop of this discussion, remember what you have been taught about the greatness of the Great Commission. The earth will be as full of the knowledge of the Lord as the waters cover the sea. The Bible does teach that the world is the object of God’s redemptive and salvific intention. This does not mean that every last person is saved, but it does mean that Christ has secured the salvation of an innumerable host, too big to be counted, and He did it name-by-name.

“For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:17).

And every last member of this saved world has been given a white stone, and a new name along with it, a name known only to God and the one receiving it (Rev. 2:17). And that name is only possible because it is followed by the apposition “purchased by the blood.”

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