Dealing with the "Arminian" Texts – Part 1

While I am convinced the overall teaching of the Bible points very clearly that Reformed theology or Calvinism, to give it its nickname, is true, there have always been a number of texts in the Bible used by Arminians to attempt to show that Calvinism does not match up with what the Bible says. Often these are isolated verses, plucked from context, and used as if to say, "Aha, so if Calvinism is true, why does the Bible say X..."

We will look at some of the main verses used in this way, explain why they might seem to be a problem for Calvinism, and then give explanations of the verses or reasons why they do not undermine Reformed theology. I hope fellow Calvinists and Arminians will find this process useful.

In this regard we will look at a number of such passages In each instance we will initially quote the verse from the ESV Bible. These are not every passage we could have cited, but they include the main ones usually brought up in opposition to Reformed doctrine.

To avoid this becoming a very long post, we will split this into a number of parts. In this part we deal with three verses, one in Isaiah and two that form a pair in Ezekiel.

Isaiah 53:6

All we like sheep have gone astray; we have turned—every one—to his own way;
and the Lord has laid on him the iniquity of us all.

We begin with this verse from the astonishing and well-known prophecy in Isaiah 53 which clearly foretells of the rejection and crucifixion of Jesus the Messiah. The alleged problem for Calvinism in this verse comes in the words "the LORD has laid on him the iniquity of us all."

Calvinism teaches what is known as particular redemption or limited atonement, the doctrine that Christ died with the intention of saving the elect only, that is, with the intent of saving a specific number of people who are in fact saved. Arminianism by contrast, teached unlimited atonement, that Christ died to save everyone, but only those who believe benefit from his death. The difference is clear enough. The Arminian believes Christ died equally as much for those who are saved as for those who are lost; the Calvinist believes Christ died only for those who believe, who are brought to faith by God's choice and power.

This verse says that the LORD laid on Christ the iniquity of us all. The Arminian looks at the word "all". The Calvinist answer to this one is fairly obvious. We look at the word "us" before "all". Who are the us mentioned? The Arminian requires that "us" to be everyone—all of humanity. But does the context bear this out?

Look at the preceding verse 5: "But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed." 

Here is no provisional atonement for all indiscriminately yet only activated by faith for some. The text plainly says that this atonement is effectual for all for whom it is made. His punishment "brought us peace" and "with his stripes we are healed." Since not all are healed, and not all have peace with God, it is clear enough that the passage is addressed to God's people, not everyone without exception. 

This is further supported by verse 11, "Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities."  

Here the verse is clear that the "all" of verse 6 is now recognised as the "many" of verse 11. Those whom the Messiah dies for will be "accounted righteous". This is not true of everyone, but only of those for whom he made atonement.

This verse present no problem whatsovever for the Reformed doctrine of particular redemption. We believe the LORD did indeed lay on him the iniquities of US all who are the Lord's people by faith.

Ezekiel 18:32 and 33:11

For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live. (18:32)

Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel? (33:11)

This pair of verses in Ezekiel are often cited by Arminians. The argument is that since God says he has "no pleasure in the death of anyone" and "I have no pleasure in the death of the wicked" this somehow proves that predestination as Calvinism teaches it, cannot be true.

There are two Calvinist approaches to these verses. 

One group of Calvinists simply points out that verses are addressed not to people in general, but to the "house of Israel" or God's covenant people in particular. This is explicit in both passages. In chapter 18, verse 30 reads (two verses before the quotation): "Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord God. Repent and turn from all your transgressions, lest iniquity be your ruin." Similarly, 33:11 is also addressed to the people of Israel. Therefore, for this group of exegetes, God has no pleasure in the death of his people.

A second group of Calvinists accepts that God does not have pleasure in anyone's death, or to be more accurate, does not take any delight in (Hebrew chaphets) any person's death when considered as a thing in itself. Yet although God might be said not to take delight in or enjoy/take pleasure from anyone's death when considered in isolation, nevertheless the Bible also teaches that whatever God desires, he does (Job 23:13) and also that God delights in seeing justice done (Jeremiah 9:24) and in displaying his own attributes including justice and wrath (Romans 9:22). When considered in that light, these verses in no way contradict the Bible's teaching that God chose not to save everyone, but chose to pass by the reprobate and punish them for their sins. 

God's internal pleasures and delights are undoubtedly complex and it may be that considered in itself God may not take pleasure in death—and conversely does have a delight or desire towards the salvation of all, even those he has decreed not to save—yet when viewed in the wider lens of all things being considered together, he does delight in expressing and doing justice, even if that means death for some sinners. In any internal hierarchy of delight, desires, or wishes, God highest desire is to glorify himself in the display of all his attributes (see Ephesians 1:11-12 and Romans 9:22-23).

Both approaches have some things in their favour. The verses are undoubtedly addressed to the covenant people and not all humanity in general. So it could be that the verses are only speaking of the death of those chosen for salvation. Yet they seem to indicate something wider than that in my view. But equally, if the second view is correct, these verses in no way can be used to deny the Calvinist doctrines of election and reprobation as these represent the desires God was pleased to decree to come to pass, even if considered separately, Gods Word reveals other desires he chose not to satisfy in his decree.