Refuting the "Calvinist Conundrum" of Jerry Walls

In a presentation available on YouTube, the well-known and capable Arminian philosopher, Jerry Walls, presents what he calls a "Calvinist Conundrum".

His whole presentation is available here and the relevant section for our purposes starts at 19:55 and runs through to 23:29.

Walls presents the conundrum with the following premises and conclusion:

1. God truly loves all persons

2. Truly to love someone is to desire their well being and to promote their true flourishing as much as you can.

3. The well being and true flourishing of all persons is to be found in a right relationship with God, a saving relationship in which we love and obey him.

4. God could determine all persons freely to accept a right relationship with himself and be saved.

Therefore, 5. All persons will be saved.

As Walls points out, few evangelicals will accept the fifth premise, as not all persons will be saved. Therefore, he says, one of the four premises must be wrong.

As an Arminian, his choice is simple. He rejects premise 4. For the Arminian, God cannot determine someone to freely accept a relationship with himself. 

Yet premise 4, is a key Calvinist belief (known as irresistible grace in a world where divine determinism is compatible with human free will).

So, says Walls, the Calvinist must reject one of premises 1-3.

In my view, Jerry Walls's conundrum fails because his conclusion 5 does not logically follow from the first four premises.

There is logical leap that he makes here, which is unwarranted. 

Let's look at the first three premises again and then suggest a logical conclusion based on those premises first, before we come to Walls's fourth premise.

1. God truly loves all persons

2. Truly to love someone is to desire their well being and to promote their true flourishing as much as you can.

3. The well being and true flourishing of all persons is to be found in a right relationship with God, a saving relationship in which we love and obey him.

Therefore, 4A. God truly has a desire to save everyone.

Many Calvinists would agree with 4A. Those who don't would likely question either 1 or 2 (i.e. either God does not love everyone or that God can truly love someone but not desire their wellbeing in a saving sense).

Now, if we take our new first conclusion along with Wall's fourth premise (we will call this 4B) we have this:

4A. God truly has a desire to save everyone. 

4B. God could determine all persons freely to accept a right relationship with himself and be saved.

I believe it is clear that Walls's conclusion does not follow logically from 4A and 4B:

Therefore, 5. All persons will be saved. 

For Wall's conclusion to be valid, it rests on a hidden premise. The necessary hidden premise would be this:

4C. God must fulfil any desire he has if he is capable of doing so.

Only if 4C is true would Walls's conclusion 5 be valid. However, it is precisely this hidden assumption that Calvinists reject. For it is that this point precisely that God's sovereignty comes into the equation. God has the right to choose which of his desires he acts on, or rather decides to to act on in his decree, and which he determines will remain mere velleities (wishes or inclinations not acted upon).

Most Calvinists accept that God has desires for some things, considered in themselves, that he nevertheless chooses not to fulfil in his decree because of other conflicting desires or when considering something in light of everything else or in a connected way with everything else. In this context, God can desire the salvation of all when considered simpliciter yet desire the salvation of some and the condemnation of some when considered complexiter and in the light of God's desire to display his own glory and attributes above all else.

For these reasons, the existence of premises 4A and the hidden assumption in 4C, Walls's conundrum fails to present any significant problem for the Calvinist theologian. Rather than being a concundrum, it is a Calvinist explanation of the wisdom, knowledge and sovereignty of God.

 

 

 

The Five Points of Calvinism - 5. Perseverance of the Saints

The fifth of the so-called "Five Points of Calvinism" is known in theology as perseverance of the saints or sometimes as the preservation of the saints or the eternal security of believers.

Of the five points, two of them are widely accepted by evangelicals, even non-Calvinists. The two that many accept are total depravity and this doctrine, the perseverance of the saints. The three central points, the heart of Calvinism, are the three middle points—unconditional election, limited atonement and irresistible grace. We therefore end this series with what is a fairly uncontroversial doctrine. 

The perseverance or preservation of the saints is the doctrine that those whom God has chosen for salvation and saved by Christ and who have been brought to saving faith, cannot lose their salvation, will persevere in faith and in the Christian life. It should come as no surprise that this doctrine is true, given the other doctrines we have already looked at. If God the Father chooses who is saved unconditionally, if Christ died to save them (not merely to make them savable), and if the Holy Spirit can irresistibly bring them to saving faith, then it is no leap to conclude that such people can never be lost. Their salvation is guaranteed since God has done everything to bring that salvation about. 

The doctrine is laid out in chapter 17 of the Westminster Confession of Faith, part of which reads as follows:

1. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

2. This perseverance of the saints depends, not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

Sometimes this doctrine is caricatured as "once saved always saved," which is true as far as it goes, but can miss some of the subtlety of the doctrine.

There are two errors to avoid in proclaiming this great doctrine, First, perseverance of the saints does not mean that a genuine Christian cannot fall for a time into sin, even including the sin of unbelief, but only that they will never fully and finally reject God. Secondly, this does not mean that a person who has made a profession of faith can then live a life of constant, unrepentant sin and still be assured they are saved. The doctrine is perseverance of the "saints" which means God's holy ones.

Yet the doctrine is of tremendous assurance to all who do genuinely believe in Christ and seek to follow him can be assured they can never lose their salvation because they did nothing to achieve it in the first place. It is also a deeply reassuring doctrine since it means that God will ensure the true believer endures to the end, not only in faith but in the changed life brought about in the Holy Spirit.

There is an abundance of biblical material teaching that the elect cannot lose their salvation, but we do have to acknowledge their are also some verses and passages that seem to indicate a person can lose their salvation and so Reformed theology has to account for these passages as well.

John 6:37, 39-40, 44 -47 - "All that the Father gives me will come to me, and whoever comes to me I will never cast out...And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day...No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day."

John 10:27-30 - "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one."

We have looked at these words of Jesus in John 6 and John 10 as relevant to several of the Five Points of Calvinism, but they are clearly relevant to this doctrine as well. Christ himself taught he would lose none of those given to him by the Father, but would raise them up on the last day and that none of the sheep would be snatched from his hand.

Romans 8:29-32 - "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?"

Another passage we have looked at before. The application here is obvious. How can there be a golden thread from foreknowledge and predestination to glorification if the thread can be broken by saved people becoming unsaved again? 

Romans 8:35-39 - "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.' No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord."

This passage from a few verses later in Romans 8 could hardly be more clear. The "us" here is obviously the elect believers. For Paul, the answer to his rhetorical question "Who shall separate us from the love of Christ?" is "nothing in all creation." Nothing can separate the elect from the love of God in Christ. How could it then be that any of the elect could end up separated from God in hell?

Ephesians 1:13-14 - "In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory."

In this passage Paul teaches that the Holy Spirit is the guarantee we currently possess that we will one day acquire full possession of our inheritance.

Philippians 1:6 - "And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ."

This verse straightforwardly states that once God is at work in the life of a believer, he will (not might) bring it to completion when Christ returns ("the day of Jesus Christ"). 

Philippians 2:12-13 - "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure."

We quote these verses to show that although there are many exhortations in the New Testament as to how Christians are to have faith and live out their faith ("work out your own salvation with fear and trembling") alongside this Paul teaches that we can do these things because God is constantly at work in us so we can achieve what he calls us to be and to do.

2 Timothy 4:18 - "The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory for ever and ever. Amen."

This verse does not need much comment. Paul certainly believed that he would be brought "safely into his heavenly kingdom."

Hebrews 7:25 - "Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them."

Since Christ is alive and making intercession on his people's behalf and is "able to save to the uttermost" how could anyone be lost who has been saved?

1 Peter 1:3-5 - "Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time."

Peter teaches that our inheritance is "kept in heaven for you" and not only that but we are guarded by God's power for salvation. This seems implicitly (and almost explicitly) that believers are secure in their salvation and cannot be lost.

1 John 3:9 - "No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God."

This is an interesting verse in this discussion. The verse does not teach that Christians never sin. Not only do we know that experientially to be untrue, but earlier in the same letter, John wrote: "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:8-9). Having clarified that, the verse does teach that Christians do not make a practice of sinning—it is no longer our way of life and when we sin we go against what we are in Christ—John then gives the reason why this is the case. It is because God's seed lives in us. If final apostasy is a sin (and it is) then this verse teaches that those who have been born again cannot make a practice of apostasy and therefore cannot fully or finally fall away from Christ and salvation.

Jude 24-25 - "Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and for ever." 

Jude teaches that God is able to keep us from falling and can ensure we are presented blameless before the presence of his glory. It is difficult to reconcile Jude's words with the Arminian doctrine that a saved Christian can later fall away from the faith and be lost.

The Bible also makes it clear that there can be people who profess faith at one point and then fall away from the faith. However, Calvinism teaches that anyone in this category was never truly saved to begin with, as stated in this passage from John's First Letter:

1 John 2:18-19 - "Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us."

There are a number of passages in the Bible which seem to teach that Christians can fall away from the faith. We need to look at a representation selection of these verses and passages. If we remember John's teaching above that those who fall away were never truly part of us to begin with, the passages can be fully reconciled with the doctrine of the perseverance of the saints.

These are known as the so-called "warning passages," some of which are texts like these:

Matthew 7:21-23 - "Not everyone who says to me, ‘Lord, Lord’, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.'"

Matthew 13:18-23 - "Hear then the parable of the sower: When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty."

John 8:31-32 - "So Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.'"

2 Corinthians 13:5 - " Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!"

1 Timothy 4:1 - "Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons."

Hebrews 3:12-14 - "Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called 'today', that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end."

Hebrews 6:4-6 - " For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt."

We believe that passages like these have a threefold purpose. First, the warnings are one of the ways God uses to ensure the elect remain faithful. In this sense they are warn of hypothetical consequences were the elect to reject Christ, which in turn draws the wavering Christian back towards Christ as he or she is under the influence of the Holy Spirit.

Secondly, the passages encourages the elect to avoid complacency and pay heed to their Christian walk.

Thirdly, these passages genuinely warn any who profess faith appear to be Christians and then fall away. In effect the passages apply to reprobates in the visible church, or those whom Christ identified as "tares" sown among the "wheat" or "goats" amid the flock of "sheep".

What these passages do not teach is that someone who has been elected for salvation can lose his or her salvation.

The Five Points of Calvinism - 4. Irresistible Grace

The fourth of the so-called "Five Points of Calvinism" is known in theology as irresistible grace or effectual grace.

It is at this point that the theological rubber of total depravity, unconditional election and limited atonement meets the experiential road of the sinner's life in their regeneration and conversion to Christ.

The grace in irresistible grace refers to saving grace—God's attitude and decision to treat sinners not as they deserve, which is punishment in hell, but rather to love and save them. 

Reformed theology teaches that God's saving grace to the elect is irresistible or effectual because it is manifested in a supernatural work of the Holy Spirit. The doctrine means that having chosen (unconditional election) a certain number of sinners (total depravity) for salvation and having sent Christ with the intention of saving those sinners (limited atonement), when the time comes in God's plan for each of those people to be saved, his grace towards them cannot be resisted by mere human free will. Irresistible grace is precisely that: it leads to the salvation of the sinner through regeration, faith in Christ and repentance from sin and is always effectual in its saving purpose.

Arminians oppose this doctrine and teach instead that God shows saving grace to everyone. They call this prevenient grace or enabling grace, but such grace that draws people to Christ and enables them to have saving faith can always be resisted and rejected according to Arminianism. Having been endowed with libertarian free will, the final decision of whether someone is saved or not rests with the sinner themselves.

Sometimes irresistible grace gets caricatured by Arminians as God "saving people against their will" or even worse as God "dragging people, kicking and screaming, into heaven."

This is a total parody of the Reformed position. We do not teach that irresistible grace forces people to believe against their will, or even that people are coerced into faith. Rather the Reformed view is that at the time God chooses, an operation of the Holy Spirit on the person supernaturally changes their will, so that they become spiritually alive previously having been spiritually dead, they will is changed from being hostile to God to being drawn to God. They are, in John's language, born again and thus enabled to repent and believe the gospel. So it is not that they are saved irrespective of their desires or will, but rather that they are given a new heart so that they then want to believe in Christ and turn away from their old life of sin and unbelief.

As the Westminster Confession of Faith says on this subject (Chapter 10.1 "On Effectual Calling"): 

All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

And as the Canons of Dort also testify (Head III-IV, Art. 11):

Moreover, when God carries out this good pleasure in the elect, or works true conversion in them, God not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, God also penetrates into the inmost being, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. God infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant. God activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

The words of these Reformed confessions, careful and nuanced and deeply biblical, are what Calvinists believe, not the straw men and parodies of those who either misunderstand or deliberate distort what irresistible grace means.

The doctrine of irresistible grace is closely aligned with the doctrines of unconditional election and particular redemption. Let's say John Smith was elected by the Father for salvation in eternity past, and on the cross of Calvary, the Son died to save John Smith, taking upon himself the penalty for all John Smith's sins, how could it then be that the Holy Spirit would be unable to give John Smith the gifts of saving faith and repentance necessary for him to be saved? The very idea is absurd.

The biblical evidence in favour of irresistible grace is therefore formed not only from the verses directly touching on this doctrine, but from every passage we have already looked at in this series touching on the sovereignty of God, unconditional election or limited atonement. Some of the passages specifically supporting the doctrine of irresistible grace as we have outlined it are listed here. We will not comment on every verse, but only on as many as necessary to make the links clear between the verses and the doctrine of irresistible grace outlined in this post.

Deuteronomy 30:6 - "And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live."

This verse in the Pentateuch speaks clearly about God's action on the human heart to bring about a change in the affections and will. It is difficult to reconcile this verse with libertarian free will (the concept of a human will that God cannot sovereignly control).

Jeremiah 31:33-34 - "But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbour and each his brother, saying, ‘Know the Lord’, for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more."

Again, this passage speaks clearly of God's sovereign actions on human hearts. The covenant itself is a sovereignly administered bond. The idea of God's covenant as a bilateral "agreement" or "contract" is without biblical support. God is the one who can "put his law" within us, and make us his people.

Ezekiel 36:26-27 - "And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules."

This important passage in Ezekiel directly attests to the truth of irresistible grace. It is God who gives a new heart and a new spirit to people and this is clearly not an image meant to be interpreted as something done cooperatively between God and the sinner. It is a sovereign act of God that changes hearts. How then could God have to have the sinner's heart cooperating with him before he can put a new heart in that sinner? That would make no sense of the passage. The verse even goes as far as to state that God "causes" people to obey him. Utterly incompatible with the Arminian view of grace or the human will. 

John 1:12-13 - "But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God."

This memorable verse in the prologue to John's Gospel speaks directly to the issue in hand. God's children are not born "of the will of the flesh nor the will of man" directly contrary to Arminianism. Opponents of Reformed theology teach that the new birth follows the act of saving faith. Reformed theology recognises that the new birth must precede saving faith. The concept of new birth—a supernatural act of God—preceding anyone coming to faith strongly implies the irresistibility of saving grace.

John 3:3, 5, 8 - "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God...Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God...The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit."

I cannot see how one can teach that being born again follows coming to faith in light of this passage. According to the Arminian, a person comes to faith, thereby entering the Kingdom of God, and then is born again by the Holy Spirit. According to Jesus, a person cannot even see let alone enter the Kingdom of God until he is born again. This strongly implies that faith follows the new birth. And this in turn then suggests that saving grace is irresistible. God does not consult dead sinners to see if they would consent to being born again. He no more does that than Christ consulted with Lazarus to ensure he consented to coming back from the dead. No, God commands dead sinners to come to life and believe, just as Christ commanded Lazarus from the grave (cf. John 11).

John 5:21 - "For as the Father raises the dead and gives them life, so also the Son gives life to whom he will."

John 6:37-40, 44 - "All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day...No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day."

This passage sets forth a kind of golden chain of salvation in the words of Jesus himself. It is clearly compatible with irresistible grace and incompatible with Arminian resistible grace.

The argument runs as follows. "All that the Father gives me will come to me." This implies that God's grace cannot be resisted by those given to Christ by the Father. "I should lose nothing of all that he has given me." Similarly, none of those given by Father to Son can be lost. How could Jesus claim this if the Father aims at saving everyone, but cannot ensure that anyone would believe? In Jesus' argument, that anyone comes to faith follows from the fact that they have been given to Christ by the Father. This is the exact opposite of the Arminian argument. Verse 44 is also an important verse. It not only teaches human inability, by implication it also teaches irresistible grace, since it implies that it is not everyone who is drawn by the Father here, but those who come to faith. Christ says the same thing about those drawn in verse 44 ("And I will raise him up on the last day") as he has already said about those given to him by the Father and those who believe. They are the one group. And none of them can resist God's saving grace.

Acts 11:18 - "When they heard these things they fell silent. And they glorified God, saying, 'Then to the Gentiles also God has granted repentance that leads to life.'"

The verse teaches that repentance, that is the ability to repent, is something granted to people, not something they can produced in themselves.

Acts 16:14 - "One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshipper of God. The Lord opened her heart to pay attention to what was said by Paul."

This verse speaks of an act of God on the heart on Lydia so that she would "pay atttention" and accept the gospel message.

Romans 8:30 - "And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified."

In this golden chain of redemption, if there is an unbreakable link between predestination, calling and justification, then this calling must be effectual or irresistible. Otherwise it would be possible for some predestined for glorification to reject God's grace.

1 Corinthians 12:3 - "Therefore I want you to understand that no one speaking in the Spirit of God ever says 'Jesus is accursed!' and no one can say 'Jesus is Lord' except in the Holy Spirit."

This verse teaches that for someone to genuinely believe "Jesus is Lord" requires a work of the Holy Spirit.

2 Corinthians 5:17 - "Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come."

This verse is reminiscent of the Ezekiel 36 passage. Someone who is "in Christ" (i.e. a Christian) is a new creation, The process of regeneration or new birth is that radical. 

Ephesians 1:17-19 - "That the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power towards us who believe, according to the working of his great might."

This part of Paul's prayer for the Ephesian church. His prayer only makes sense if God can genuinely change hearts, have spiritual eyes opened, have minds changed, and so forth. It speaks of God's power to achieve these things. Again this is understandable from the point of view of irresistible grace, but not from the alternative where God's is dependent on what the sovereign human will decides. In that kind of world, there is no point in Paul praying as he does here.

Ephesians 2:8-9 - "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast."

Philippians 1:29 - "For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake."

Both of these verses teach that faith is not something produced by man, but it is a gift from God. In the Ephesians passage, the "gift" is the whole of salvation by grace through faith, but that includes faith as a gift. The Philippians verse says explicitly that faith is something "granted" or "given" to us, not produced merely from within us.

R. C. Sproul on Common Grace

In this video, R. C. Sproul explains common grace.

The 'All Israel' of Romans 11:26

One of the more controversial texts in the New Testament, at least as far as the range of interpretations it has generated, is Romans 11:26. The verse reads: 'And in this way all Israel will be saved, as it is written: "The Deliverer will come from Zion, and he will remove ungodliness from Jacob".'

The disputed interpretation concerns the meaning of 'all Israel' in the verse.

There are essentially three interpretations as follows:

1. The first and most common interpretation is that 'all Israel' means that ethnic Israel as a whole (or the vast majority of the Jewish people) will be saved at some point in the future. This view envisages a future conversion of the mass of Jewish people. There is a minority view within this position that the Jews as a nation will be saved in the future, irrespective of turning and accepting Jesus as the Messiah. Yet most people who hold to this position believe in a future conversion of the Jewish people to faith in Christ. This view is common among premillennialists and postmillenialists and was the majority view of the Puritans and also of many commentators on Romans such as Charles Hodge, John Murray, and John Stott.

2. Another view,  held by William Hendriksen, Louis Berkhof, Antony Hoekema, R. C. H. Lenski, O. Palmer Robertson and others, agrees that there is no 'future conversion' of the Jewish nation in view, but rather 'All Israel' means all elect Jews—the sum of all the believing remnants down through history. This view points to the fact that there has always been a believing remnant within ethnic Israel and believes this will continue all through time. 'All Israel' is therefore the sum total of all the believing remnants both in New Testament times and right through to the end of time. This view seems most common among Dutch Reformed theologians and commentators.

3. A third view agrees with the second view in part, in that it agrees the passage does not point to a future mass conversion of the Jewish ethnic nation, but differs from the second view in that it sees in Romans 9-11 a Pauline redefinition of  'Israel' so that 'all Israel' means all the elect, both Jew and Gentile together. The third view therefore sees 'all Israel' as a reference to all of God's elect people, consisting both of Jews and Gentiles, throughout the ages. This view has been held historically by figures such as St Augustine and John Calvin, and in our day by the Pauline scholar, N. T. Wright.

For a number of reasons, my own view is that the third option is the correct interpretation, although it is definitely a minority view.

For a full discussion and argument why 'All Israel' means all the elect, both Jew and Gentile, I thoroughly recommend the commentaries by Calvin and N. T. Wright on this verse and passage. In addition, I recommend an essay by Lee Irons, "Paul’s Theology of Israel’s Future: A Non-Millennial Interpretation of Romans 11" which can be found here.

Calvin's comments on this verse are worth quoting: 

Many understand this of the Jewish people, as though Paul had said, that religion would be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, - "When all the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God's family." This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world. The same manner of speaking we find in Gal. vi. 16. The Israel of God is what he calls the Church, gathered alike from Jews and Gentiles." (John Calvin, Commentary on the Epistle of Paul the Apostle to the Romans (translated and edited by John Owen; Grand Rapids, MI, Eerdmans, 1955), p. 437.

My reasons for accepting Calvin's view (and N. T. Wright's) can be summarised as follows:

1. The verse says all Israel will be saved in this way. It does not say and then all Israel will be saved. The future national conversion view requires the verse to mean "and then" but this is not what the Greek means. There is nothing in this verse that points to this as being a future prophecy. The arguments of those who take the second interpretation such as Hendriksen and Robertson also support this, as do the arguments of Calvin and Wright.

2. If the verse does mean that all Israel will be saved in this way this must refer back to what verse 25 says - that a partial hardening has come upon Israel until the full number of the Gentiles comes in. The 'until' here should be viewed as a terminus ad quem and not a terminus a quo. Just as in Psalm 110:1 where we read that Christ must reign 'until' he has put all his enemies under his feet, this does not imply that Christ will cease to reign at that point, so here 'until' does not imply that the hardening will cease when the full number of Gentiles comes in, but rather that the hardening will continue right through to when Christ returns and this world ends.

3. Throughout the Bible, God only has one covenant people. In the Old Testament the covenant people are usually called Israel; in the New Testament the covenant people are usually called the Church, but they are one people - Israel is the Church and the Church is the true Israel. Paul makes this point throughout his writings.

4. Paul's argument in Romans 11 is that believing Jews and believing Gentiles are both branches - natural and grafted - into the ONE olive tree - which is a symbol of Israel or the covenant people. Verse 25 says this process will go on until the full number of Gentiles come into the covenant people and IN THIS WAY all (the true) Israel will be saved. This is entirely in line with Paul's arguments throughout Romans (and similarly in passages such as Ephesians 2:11-20). This view is also in line with Paul's key verse in Romans 9:6 where he begins to flesh out what he has already hinted at in Romans 2, that there is a "true Israel" of which not all ethnic Jews are a part: "For not all those who are descended from Israel truly belong to Israel."

5. One of the main arguments against this view that 'all Israel' means both the Jewish and Gentile elect is that it is hard to believe Paul could use 'Israel' meaning 'ethnic Israel' in verse 25, but in a different way in verse 26. However, this objection does not stand up to scrutiny. Paul clearly uses Israel in two different ways in Romans 9.6 which literally says 'not all Israel are Israel' meaning 'ethnic Israelites' in the first use and 'God's covenant people' in the second use.

These points are made more fully for those who want to probe deeper into these issues in the writings of Hendriksen, Robertson, Hoekema, Calvin, Wright and Irons' essay. Although not all of these scholars agree that 'all Israel' means all elect Jews and Gentiles, they do give reasons to reject the first view that the verse means 'and then [at some future point] all [ethnic] Israel will be saved'. Of the two remaining views, I think it makes most sense in Paul's argument - particularly since he describes this as a mystery - that he is not merely describing the salvation of all elect Jews throughout time - but that in God's purpose both Jews and Gentiles are brought together into God's covenant people (Israel) to bring about the salvation of both.

The Church That Christ Builds (Repost)

The following is the text of a sermon preached on 18 May 2008.

We gather here tonight one week after Pentecost, that wonderful miraculous day when the Holy Spirit was poured out on Christ’s church, and we gather as part of Christ’s church. We also gather knowing that the highest court of our own denomination, the General Assembly is meeting in Edinburgh this week, and that our own minister, Howard, is going to play his part in making the decisions that will affect the church this year and perhaps for many years to come.

And so on a night like this, we look not at this or that Christian writer’s latest book on “How to do Church” nor do we look at reports of this or that General Assembly committee, but we turn instead to some words about the Church that come from higher authority than even the General Assembly. We turn to again at part of what our Lord Jesus Christ, the King and Head of the Church, himself taught about the Church in Matthew 16:18 where we find the words we are going to concentrate on this evening:

“And on this rock I will build my Church and the gates of hell shall not prevail against it.”

There are five things for us to have a look at in these words of Christ tonight.

There is a building: “My Church.”
There is a builder: Jesus Christ says “I will build my Church.”
There is a foundation: “On this rock I will build”
There is opposition and danger: “The gates of hell”
And there is the promise of safety and security: “The gates of hell shall not prevail against it.”

So first, there is a building: “My Church.” Before any of the rest of this verse can be properly understood, it is crucial that we understand what this building, the Church is. It is a very special kind of building you see. It is a building not made of bricks or stone or marble or wood. It is a temple, but not one built by human hands, not one we can see standing on the earth. There is no cathedral, no temple, no chapel, no church building that you can see anywhere in the world and point to it or photograph it on holiday and say of it: “You see that place? That is the Church Christ is talking about in this verse.

No, the building being talked about by Jesus here, the building that he calls “my Church” is a great company of men, women and children. It is a spiritual building consisting of everyone who believes in the Lord Jesus Christ.

The word usually translated “Church” in English bibles here is the Greek word Ekklesia. And that’s a very interesting word. Literally it means “A Calling out” in the sense of people being called out to form “a gathering” or “an Assembly”. The Church is a group of people.

When William Tyndale first translated the New Testament he translated this verse as: “And
upon this rock I will build my congregation: and the gates of hell shall not prevail against it.”

The New Jerusalem Bible translates it: "And on this rock I will build my community. And the gates of the underworld can never overpower it."

So this Church that Christ talks about is a congregation or community of people, not a collection of buildings or any human institution calling itself a church. It is not any particular denomination or branch of the church. It is not the Church of Scotland, or the Free Church of Scotland, or the Free Presbyterian Church of Scotland, or the Episcopal Church, or the Methodist Church, the Baptist Church or any Charismatic Church. And it is not the Russian or Greek Orthodox Churches or the Roman Catholic Church. None of these bodies are the “Church” that Christ referred to. None of them can claim to be definitively "His Church"though any and probably all of have members who are indeed part of the church Christ refers to here.

The Church in this verse consists of all true believers in the Lord Jesus Christ. It consists of all of God’s chosen people. It is the body of Christ, the flock of Good Shepherd, the Bride of the Lamb. It is the “one holy, Catholic and Apostolic church” that the Nicene Creed talks about.

It includes everyone who has repented of sin, and turned to Christ in faith. This membership of this Church is made up of all who have been washed in Christ’s blood, all who have been clothed in Christ’s righteousness, all who have been born again and sanctified by Christ’s Spirit.

J. C. Ryle says of it: "The Church of our text is one that makes far less show than any visible church in the eyes of men, but it is of far more importance in the eyes of God."

All the denominations, groups and fellowships we find in the world are visible churches. They are all human institutions to some extent, and they are all imperfect manifestations of Christ’s own church to some extent. But the Church of this verse is invisible, and it is not a human institution. It is an assembly or gathering of people from all over the world and throughout all of human history who form the covenant people of God, the people he chose, the people he saves, the people who have faith in him and follow him as their Lord.

J. C. Ryle gives an illustration of the difference between the various visible churches in the world and the one true, but invisible church made up of God’s chosen people who live by faith in Christ. He says that the visible churches of this world, be they Presbyterian, Episcopalian, Independent, Baptist, Charismatic, Reformed or Methodist are “the scaffolding behind which the great building is carried on.” The denominations are the scaffolding around the true Church of Christ, which is being built in the background.

Think of a mighty cathedral shrouded in scaffolding and plastic sheeting. The scaffolding is what is visible, but it is not itself the building being built. It is merely what can be seen, while within and behind the scaffolding, the real building work is going on. I think that’s a brilliant illustration. All this that we see around us, is merely scaffolding, while the real building work of saving souls and rescuing lives, of drawing men and women into a living covenant relationship with God and with fellow Christians is slowly, silently, relentlessly going on in the background.

The great congregation of the redeemed is the Church Christ talks about in this verse. Outside of this church, the body of Jesus Christ, the faithful congregation of all believers, there is no salvation. By definition this must be so since only believers in Christ can be saved.

Second, there is a builder: Jesus Christ. “I will build my Church…” says Christ. No one else can or will build it for him. He must build it with his own hands.

The prophet Zechariah said of the coming Messiah in Zechariah 6:12-13:

“Thus says the LORD of hosts, "Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both."

The Messiah will build the temple of the LORD. Not one part of the Church can be built without his work and his blessing.

It is Christ who calls the members of the Church to leave the world’s way and follow him. It is Christ who breathes spiritual life into sinners who were by nature dead in trespasses and sins. It is Christ who washes away their sins. It is Christ who gives them peace. It is Christ who gives them eternal life. It is Christ who grants them the gifts of repentance and faith. It is Christ who enables them to become God’s children.

He is the Alpha and Omega, the Author and Perfecter of faith. He is the life. He is the King and Head. From Him every part of the mystical body of Christians is supplied with all they need. Through Him they are strengthened for duty. By Him they are kept from falling. He preserves them to the end, and presents them faultless before the Father’s throne with exceeding great joy. He is all in all to all believers.

It is true that he does often carry on his work through subordinates, through human beings. He works through the preaching of his word, through the circulation and reading of the Scriptures, through Christian literature, through providential circumstances, through prayer, through church discipline, through fellowship and human friendships, through evangelism and mission. He works through all these things, but it is always Christ who is at work to build his Church.

Preachers preach, theologians write and discuss, but only the Lord Jesus Christ can build his Church. Not TV evangelists, not Popes, not even General Assemblies. Christ alone builds it.

Christ is the builder because of who he is and what he has done for his people. And that leads us to the next part of this verse.

Third, there is a foundation that Christ builds his Church on. “And on this rock I will build my Church.”

This is the most controversial part of this verse. There have been many different views put forward for what this foundation is that Christ will build on. The Roman Catholic Church of course say that the Church is built on the foundation of St Peter, the first pope, and on all the popes who have succeeded him to the office of Bishop of Rome. I don’t think it is too strong to say that such a view is totally without biblical warrant. Even if you interpret the verse to mean that Christ will build his church on the witness and work of the apostles and on Peter as the leading apostle, there is no way this verse can be used to justify the papacy. There’s no way these verses can be wrested to mean that. But actually, I don’t think that Christ was saying he would build his church on Peter at all.

Jesus says, “You are Peter and on this rock I will build my Church.” Notice that Christ did not say, “You are Peter and on you I will build my church.” And the rest of the New Testament does not give any real support for this either. Although we have two letters written by Peter in the New Testament, much more of the New Testament was written by John and especially by the apostle Paul for example. And far from being the infallible leader that the Church could be built on, though Peter was transformed by Christ and was one of the first leaders of the church, he was not perfect. He got things wrong. In Galatians 2:11, Paul says:

“But when Peter came to Antioch, I opposed him in public, because he was clearly wrong.”

Now of course “Peter” means rock and so that’s why the Catholic Church have used this verse to justify the doctrine of papal supremacy and papal succession. In effect they say that the verse says: “You are rock and on this rock I will build my Church.” But it’s very interesting when you look at the actual Greek words of our verse because two different words are used for “rock” in the sentence. Christ calls Peter “Petros” which is a masculine word referring to a stone or small rock, but when he says that he will build his church on “this rock” he uses the different word “Petra” which is a feminine word, referring to a large mass of rock, like a cliff or a mountain.

Also, it seems to me that Peter cannot be the foundation upon which the Church is built, because of what Paul says in 1 Corinthians 3:11:

“For no one can lay a foundation other than that which is laid, which is Jesus Christ.”

I believe Christ’s meaning is properly conveyed if we translated the verse as “You are a stone, and on this rock I will build my church.” I believe what he meant was really “You are Peter – a little rock – but on the immovable rock of the truth that you have confessed – I will build my Church.” In other words, I think this verse teaches that Christ builds his Church on the truth of Peter’s confession, on the doctrine that Jesus is God’s Messiah and the Son of the Living God. These two truths lie at the heart of the Christian message, the gospel.

I agree with J C Ryle: “It was not Peter, the erring, unstable man, but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ Himself which was the rock. It was Christ’s mediatorship, and Christ’s Messiahship. It was the blessed truth that Jesus was the promised Saviour, the true Surety, the real Intercessor between God and man. This was the rock, and this the foundation, upon which the Church of Christ was to be built.”

When read in this light, we see that the rock solid foundation upon which the Church is built is not any person, not even the apostles personally, but on the truths concerning Jesus Christ that the apostles taught. This ties in much better with the rest of the New Testament and with other parts of Christ’s own teaching. For example in Matthew 7:24:

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.”

The gospel message that Christ is God’s chosen King and the Redeemer of his people is, I believe, the rock, upon which Christ builds his church.

Fourth, there is opposition and danger to this Church. Christ says that “the gates of hell” will try to oppose the Church that Christ builds.

In Bible times, cities were surrounded by walls. The gates by which they were entered were the principal places for holding courts, transacting business, and deliberating on public matters. The gates were where people made their plans, drew up their designs, negotiated deals and so on. The “gates of hell” it seems to me, refers to the plans and designs of Satan and his hellish minions against God and his purposes. The “gates of hell” are Satan’s evil plans against the Church.

It seems to me that the expression “the gates of hell” is a way of describing the spiritual forces in the heavenly realms that Paul mentions in Ephesians 6:12:

“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.”

The Puritan commentator Matthew Henry wrote:

“The gates of hell are the powers and policies of the devil's kingdom, the dragon's head and horns, by which he makes war with the Lamb; all that comes out of hell-gates, as being hatched and contrived there. These fight against the church by opposing gospel truths, corrupting gospel ordinances, persecuting good ministers and good Christians; drawing or driving, persuading by craft or forcing by cruelty, to that which is inconsistent with the purity of religion; this is the design of the gates of hell, to root out the name of Christianity.”

History shows that Christ was correct in his view that the gates of hell – the powers of darkness – will always keep on trying to destroy his people. Such has been the case throughout history – both Old and New Testaments, and throughout this present gospel age. And the opposition and Satanic persecution of Christ’s people will go on until the end of the age.

The history of the Church, in all periods of history, is a story of conflict and war. This war between good and evil, between the Kingdom of God and the Kingdom of this world, has been going on since the beginning when Satan rebelled against God. It is one of the central and recurring threads that runs through the entire Bible. As far back as Genesis 3:15 we get the first glimpse of the war between Christ and Satan and between God’s people and Satan’s followers:

“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel."

That was true then and it is true now. The Church is always under attack by Satan. He hates Christ’s Church more than anything, except maybe the Holy Trinity. He hates us with an undying and virulent hatred. He is always stirring up opposition and trouble for Christians. The Church is the pillar of the truth and the guardian of the holy gospel that is able to make men wise unto salvation, and so Satan never tires of seeking to prevent the Church from spreading the gospel message and witnessing to Son of the living God to the world.

As J. C. Ryle says:

“Warfare with the powers of hell has been the experience of the whole body of Christ for six thousand years.”

There is no peace treaty between heaven and hell. The Church is always at war, never at peace with the world or the Prince of this world. It is always at war, always militant, always fighting. Its battle never ends. As Martin Luther said:

“Cain will go on murdering Abel as long as the Church is on the earth.”

Satanic opposition can come in hundreds of different ways. There can be direct assaults of course. There can be false teachers, heretics, who are thrown into the church lives wolves among sheep, to confound and confuse God’s saints with false doctrine and wrong teaching on how we should live.

But sometimes Satan’s opposition can be far more subtle. In fact I would say usually Satan’s opposition is far more subtle.

Do you ever get the feeling that when you try to get close to God or decide you’re going to do something for God, that you suddenly start to have problems you never had before? I know I do. It’s no accident that when I’m getting ready to take a service that’s precisely the time I seem to get a cold, or get toothache, or have something happen that distracts me from my purpose. It’s no accident that when a church decides it’s really going to concentrate on mission and outreach that it suddenly finds it’s members under attack from illnesses, bereavements, family problems, trouble in the workplace, falling out with friends. Satan doesn’t fight clean and fair. He fights dirty. And when Christians decide they are really going to live committed lives to their Lord and Saviour, Satan will do anything he can to stop that from happening.

That’s the gates of hell trying to rise up and stop us from being effective, obedient, loyal Christians.

But far from being surprised or scared when such things happen to us, actually we should expect it and rejoice when such opposition or persecution comes our way, for it means we are on the right track in our Christian lives. A church which faces no opposition or Satanic attack should be the one that is scared, not a church which does face the gates of hell rising against it.

Remember Christ’s words when such opposition comes and take heart. This is Matthew 5:10-12, part of the Beatitudes:

“Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

And then also think about these words in 1 Peter 4:12-14:

“Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.”

Things happen to us in life. Not everything is plain sailing. We go through hard times of suffering and loss and pain. Or we go through times of being mistrusted, disliked, mocked, and even hated because we have faith in Jesus Christ. The gates of hell are real and I don’t think there’s any Christian who is immune from such attack. It happens to us all.

Fifth, there is Christ’s promise of security and safety for his Church. “I will build my Church and the gates of hell will not prevail against it.”

Take heart, Christians! Because as well as Christ’s warning about the gates of hell, there is also a promise that Christ makes to us in this verse, a promise all of us need to cling to and remember. Yes, the gates of hell will try to rise up and destroy us, but they cannot and will not succeed. The forces of evil will do battle with the Church, but they will never prevail against it. They will fight, but they cannot win. That is Christ’s promise to each and every Christian believer.

Have you ever thought about the emblem that came to symbolise the Presbyterian and Reformed Churches throughout Europe? It’s still the symbol used on the badge of the Church of Scotland to this day. It’s the burning bush. The first impression might be that this is a very strange symbol to choose. But actually it’s highly appropriate, not only because it symbolises God’s presence with this covenant people, but because that bush is always in the flames, always under fiery attack, but not consumed, never destroyed. “I will build my Church and the gates of hell will not prevail against it.”

Only Christ’s church receives this promise from its King and Head. Other empires and earthly kingdoms rise and fall in human history. Think of the once mighty empires of the Persians, the Egyptians, the Greeks, the Romans, the Vikings. Think of, in more recent times, the great empires of France and Britain. None of these earthly powers has stood the test of time. But Christ’s church stands and grows for ever. “The kingdoms of this world are become the kingdom of our God and of his Christ” as the Book of Revelation says.

The promise does not apply to all visible churches in this world however. In New Testament times there were churches all over the Middle East and what is now modern day Turkey. Today, few of those churches remain in existence. In Bridgeton there used to be six or more churches in the area now covered by this one parish church. Individual churches can disappear and close. This is especially true of churches that depart from Christ’s teaching, from the faith that was once delivered to the saints. Christ warned the seven churches to whom letters were sent at the start of the Book of Revelation that if they did not pay heed to what the Spirit was saying to the churches, Christ would remove their lampstand from its place – in other words remove his presence and the light of his glory from them – so they would cease to be churches at all. So, although the promise does not apply to every individual church, especially churches that are not faithful to Christ in their teaching and service, the promise does apply to Christ’s own church, to the great congregation of true believers in him. Against them, the gates of hell cannot prevail.

Even if Satan stirs up persecution so that Christians lose their lives, the gates of hell shall not prevail against this Church, because for Christian martyrs, death is only a doorway into Christ’s presence and eternal blessedness in heaven.

No matter what the enemies of the church do, whether they be worldly rulers, enemies within the church, or the cosmic forces of evil that work behind our human enemies, God’s people, God’s church shall never be overthrown. We have Christ’s own promise for that.

As the apostle Paul says in 2 Corinthians 4:8-10:

“We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.”

We can go through the mill in our sufferings. God sometimes puts us right into furnace with its blistering heat and searing pain. God puts us through it, but never without a good reason, there is always a purpose behind it, even if we cannot begin to imagine what it could be.

Romans 8:28: “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”

In the 19th century, French troops liberated the prison of the Holy Inquisition in Rome. In one of the cells, a prisoner – probably a Protestant who had been excommunicated from the Church of Rome – had scratched some words on the walls. They read: “Blessed Jesus, they cannot cast me out of Thy true Church.” Not one single believer can be snatched out of Christ’s hand by the Devil and all his minions however hard they try.

The question each of us must consider tonight is whether we are truly members of Christ’s Church. Not members of the Church of Scotland – for that membership can save no man or woman. But members of the body of Christ, part of Christ’s great congregation who trust and follow him and for whom he died to redeem and save. For membership in that Church guarantees salvation.

“And on this rock I will build my Church, and the gates of hell will not prevail against it.”

The James Bond Gospel

I don't know if you like Bond movies? They used to be a staple on British television over the festive period, though maybe not so much these days. The plot in most of the Bond films is quite straightforward. For me, Goldfinger is the archetypal Bond film and most subsequent Bond films use the same basic plot. An evil genius has a plan to take over the world and James Bond has to stop him (or her? though I don't think there has been a female Bond villain yet).

This plot line is actually a pale reflection of the reality of what the Bible tells us has happened to the world. An evil super-villain, a spiritual being called the devil or Satan, rebelled against God at some point before human beings came into existence. Later, when the first human beings were created, he schemed successfully to lead them into rebellion against God as well and give up their position of God's stewards and viceroys over creation to come instead under his evil influence, control and ownership as slaves of sin. Satan's work was like unleashing a terrible virus into the atmosphere that would then infect and poison the whole of creation.

Something is wrong with the world and with us. Deep down we know it. All human beings are "not quite right." We're not the people we feel we should be. Often we're not the people we even want to be ourselves. The Bible tells us we're right to feel that way. We're not imagining it. And the Bible calls the thing that's wrong with us is a deadly disease called "sin."

Sin is like a virus that infects and affects every part of us - our bodies, our brains, our hearts - and all their functions including our thoughts and our feelings. It is a disease that is, humanly speaking, incurable, and it only has one prognosis - death. In biblical terms, "death" is not just physically dying, but an eternal state of "un-life." Not only that, the symptoms of this disease ravage our behaviour and manifests as pride, cruelty, anger, hatred, lust, envy and many other utterly horrible human traits. All the particular evils trace their origin back to the disease of sin that has infected humanity, and we every single one of us catches the disease from birth. It is inevitable for everyone born into this world that they will be infected, even if there is a latency period during childhood before the disease goes "full blown".

Another horrible aspect of the disease is that it is completely debilitating. We are paralysed by sin. Unable to find a cure. Unable to even want to be cured.

That's the position we all find ourselves in. That's the way the world has always been right from the earliest period of human history.

The story of the Old Testament in the Bible is largely about God calling on one nation, Israel, to be the people through whom the disease of sin would be dealt with and through whom the world would be put right. It is also the story of how that people failed again and again in their mission, finding out that they themselves were infected with the same disease as all the other nations.

The New Testament tells the story of how God came to earth himself, which it turns out had always been the plan, in the person of his Son, his "second self" who was born and lived as a faithful Israelite called Jesus of Nazareth. He showed the character and the wisdom of God, and then in his death he took on himself the entire disease, to rid the world of it once and for all, thereby defeating the Evil Mastermind who was behind it all. He rose from the dead so that not only would the disease have no more power over him, but that the cure he had created and the immunity from it he had gained could be passed on to everyone who wants it for themselves. Not only that, but once we are given the medicine, the power of the disease is broken and we start the long process of recovering from the effects of the disease, knowing that one day we will be totally free of it and able to live forever, even though our body goes through death.

So how do you receive the cure? It's very simple. You trust in Jesus to save you and ask him come into your life and cure you. When you ask him, he will do it. Then you become his friend and stay in a loving friendship with him forever, getting to know him, learning to see what a life without the disease looks like and trying to copying him in your life. You'll also find that there's a great crowd of people who have also been saved and now live in a new kingdom. The group is called the church, which means "the gathered ones." The church gets together to thank Jesus, meet his Father who is now our Father too, and to be energised by his Spirit to live as we should and deep down really want to live. Among other things, we continue to work to help other victims of the disease in practical ways in this world and spread the good news that there is a cure available for everyone.

The Gospel and the Message of Salvation

You would think that one of the simplest questions that any evangelical Christian would be able to answer is this: What is the gospel?

After all, isn't that the very defining aspect of everyone who identifies himself or herself as an evangelical, that they are committed to the evangel, the gospel?

A number of scholars have pointed out that what evangelicals usually call "the gospel" is not quite the same as what the biblical writers meant by "gospel". Examples of this would include N. T. Wright and Scot McKnight among others. Evangelicals tend to think that the gospel is exactly the same thing as the message of salvation – a step-by-step guide for how sinners can be forgiven, find peace with God and start a new life – but these scholars distinguish between what is specifically meant by "the gospel" itself in the New Testament and the message of salvation which is always one of the New Testament's great implications of the gospel. But the call to trust and follow Jesus in order to find salvation is not the "gospel" itself as narrowly and specifically defined in the New Testament.

The gospel or good news is the proclamation or announcement of a fact, the fact that Jesus of Nazareth is the Messiah, the King of Israel, died for our sins and has risen from the dead to be the rightful the Lord and Saviour of the world. The gospel is in fact the story of Jesus which shows that he is the King and Saviour of the world.

The message of salvation is obviously closely linked with the gospel, but not identical to it. The message of salvation for us flows out of the story-fact that Jesus came to earth as Saviour and Lord.

The salvation message is that no one is right with God as they are, everyone needs Jesus to save them because he is the King and Saviour of the world, and Jesus is willing to save anyone who comes to him. The gospel or good news is the proclamation of who Jesus is and what he has done. Both parts are important because it is only because of who he is that he could do what he did and it is only because of what he did as well as who he is that his gospel can then become our gospel – good news for people like you and I who are not right with God and need salvation.

What's So Amazing About Grace

What's So Amazing About Grace
Philip Yancey
Zondervan 1997

I loved this book. I really loved this book. I suppose I am very late arriving at the party as the book is more than 15 years old and is now considered something of a modern classic. I can only say the reputation is well-deserved. Reading it was like a spiritual breath of fresh air.

The first thing to say is that the book is very easy to read. It is targeted at the average Christian; in fact at the average reader. Although it deals with the some of the most important of Christian truths it does so using not only language but a way of communicating that is both easy to grasp and very engaging for any reader. Rather than detailed exegesis of biblical texts or complex theological arguments, which let's face it can be off putting for people who are not theology geeks, Yancey mostly makes his points by telling a number of stories and anedotes. But then teaching by using parables has an impeccable Christian pedigree, doesn't it?

The main point Yancey makes is that grace - that most precious and uncontaminated of Christian concepts - ought to be at the very heart of the lives of individual Christians and of churches, but too often is missing. Grace is unmerited favour. Grace is treating people better than what they deserve. It is the attitude that God shows to sinners when he offers a saving relationship with them, and it is the attitude that Christians ought to show to others inside and outside the church. Yet it is often not there. So often Christians come across as narrow-minded, judgmental, moralistic and legalistic. Yancey uses the umbrella term "ungrace" to cover these kinds of attitudes.

Every church needs to think about its atttitudes and how it actually treats people. Just throwing the word "grace" around isn't enough. Just knowing the theological technicalities of salvation by grace is not enough. What's needed is the embodiment, the very incarnation of grace in people's lives. That is how Jesus lived. His life was the ultimate life of grace. It is what his followers are called to copy.

I can't see how any Christian would fail to benefit from reading this book. Go and get yourself a copy and be prepared to be encouraged and challenged in equal measure.

In my place condemned he stood

For me no verse of any hymn quite sums up what Good Friday is all about for the Christian believer better than this one from Man of Sorrows by Philip P. Bliss:

Bearing shame and scoffing rude,
in my place condemned He stood;
sealed my pardon with His blood:
Hallelujah! What a Saviour!

This is why what would otherwise be the darkest day in history is forever "Good" Friday to the faithful, the day our salvation was achieved through the cross. And the darkness merely proved to be the prelude to the brightest day in history when Christ rose from the dead three days later on Easter Sunday.

Simply Jesus

Simply Jesus
Tom Wright
SPCK, London 2011

I can't help but thinking that N. T. Wright is getting distracted from finishing the long-awaited massive volume on Paul in his Christian Origins and the Question of God series as writes more and more popular level books. So far we've had Simply Christian, Surprised by Hope, Virtue Reborn and several volumes to complete the New Testament for Everyone series. Now in that same vein comes Simply Jesus.

The book aims to answer three simple, yet central and profound questions for the Christian faith: who was Jesus, what did he do, and why does it matter?

There is little new here for those who have read some of Wright's previous work, but it was still gripping reading to see the arguments laid out in such a straightforward manner in this book.

For Wright, Jesus is very much the Jewish Messiah who "embodied Israel's God" (I think that's a direct quote - if not, Wright certainly says something very similar). He came to do for Israel what Israel could not do for itself - namely be God's light for the Gentiles and the rightful Lord and King of the whole world. Through this, he is able to bring salvation to everyone who has faith in him.

As we might expect, Wright takes the historical background to Jesus' life and ministry very seriously. He talks about a "perfect storm" in the form of a combination of Jewish expectations of deliverance by the Messiah, the power of imperial Rome, and God's strange and powerful purposes for history all coming together at the time of Jesus' life and shaping Christ's life, death and resurrection.

One thing I noted in this book is how firmly Wright seems to have moved towards the Christus Victor view of the atonement as the primary view, although not denying that penal substitution is also a motif in the New Testament, though a secondary one. I would perhaps take issue with this. I do not think Christ could be victorious without penal substitution.

Though most of the book explores who Jesus is and what he came to do, I actually found the short third section on what it means for us to say that Jesus is the king of the world in practical terms to be the most challenging and interesting part. Perhaps this is because I was already familiar with most of what Wright says in the earlier sections from his other books. But this third section where Wright begins to apply his views to normal life was new to me and fascinating. I was certainly excited by Wright's invitation to join in and play our part in God's work of building his kingdom.

In the end, it still seems to me that Wright says the very same things that thoughtful evangelical Christians have always said, but it's as if the thoughts are translated into a different language, using different words at times. This explains how he can both be lambasted by conservatives as a closet liberal and by liberals as a closet fundamentalist! Truth is he is neither, but in good Anglican tradition, he occupies middle ground, yet middle ground much more familiar to evangelicals than liberals I would say as he always seeks to honour what the Bible teaches over all traditions. This is very evident in the extended metaphor of the perfect storm he uses in the first part of the book, where he seeks to show that neither the liberal Jesus of social action, nor the conservative Jesus of deity and salvation in heaven do justice to the New Testament's full-orbed doctrine of Christ and his work.

Christ as the Faithful Israelite

One of the key underlying concepts in the New Testament is that Jesus Christ is the one faithful Israelite through whom God works to bless the world. That is part of what his mission was to be as the Messiah.

Too often in evangelical theology we have been guilty of downplaying or ignoring the fact that Christ was first and foremost the long-promised and prophesied King of the Jews. And it is precisely because he is the Jewish Messiah that he could be the Saviour of the world and the King of kings.

Instead, we often seem to talk as if God could have chosen to use more-or-less anyone as his appointed Saviour as long as he made sure they were sinless (by virtue of the virgin birth), in order that they could end up an innocent sacrificial victim dying as our substitute to take our sins away and give us his righteousness in return.

Now, of course, nothing in this presentation is wrong. It is true that Christ could only be the Saviour because he was conceived by the Holy Spirit and born of the Virgin Mary and was born sinless. It is true he was an innocent sacrificial victim and that he died as our substitute on the cross to take our sins away and rose again that we might be justified in his righteousness. Yet if the story of Israel is missed out and if we ignore the fact that Jesus came as the Jewish Messiah, then we will miss out a whole lot of biblical nuances from the overall picture presented.

God's plan was always to bless and save the world through the Messiah, through the promised Redeemer. As far back as Genesis 3:15 this is promised. "I will put hostility between you and the woman, and between your seed and her seed. He will strike your head, and you will strike his heel." (HCSB).

But it is also clear that the Redeemer would be born not just as a human child, but as one of Abraham's descendants: "I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." (Genesis 12:3, NIV). "And through your offspring all nations on earth will be blessed." (Genesis 22:18, NIV).

God's purpose was therefore always to choose Israel as a means of bring salvation to the whole world. Yet, there was a problem. Israel as a nation was far from perfect. Israel was chosen to be "light bearers" for the world: "I will make you as a light for the nations, that my salvation may reach to the end of the earth." (Isaiah 49:6, ESV). Yet the people time and again chose darkness rather than light. They always revealed themselves to be "in Adam" - just as sinful at heart as all the rest of humanity.

This is why though Israel was called to be faithful to God, it was going to take an extra special Israelite who would actually be able to fulfil the divine covenant promises and fulfil the divinely appointed mission for Israel. It was going to take the Messiah to do for Israel and for the world what Israel could never do for herself.

Christ's coming as Saviour and Lord was not God's Plan B. He only ever had a Plan A: to save the world through Israel.

How he did it is extraordinary in its sheer scale and wisdom and utterly surprising grace. All the gospels make it clear, but especially Matthew's Gospel, that Christ came to re-enact the failed history of Israel in his own life and person, except that where Israel failed over and over again, the Messiah, Jesus would not fail but would fulfil his divinely appointed destiny - all the way to death, his death on the cross, and right through to his rising from the dead on the third day.

Matthew's Gospel is basically structured to show the parallels between Christ's life and Israel's history. Like Israel, Jesus is called out of Egypt (only Matthew focuses on the Egyptian period of exile when being hunted by Herod). He then goes into the wilderness for 40 days (compared to the nation's 40 years in the wilderness). Like Moses with the Ten Commandments, Christ goes up a mountain to teach the people the truth about God's law in the Sermon on the Mount. And so on. Parallel after parallel until we reach that last passover in which Christ offers himself as the unblemished lamb that takes away sin and breaks the power of death.

Through his life, death and resurrection, the Messiah redefines who the people of God are around himself, so that he becomes their representative and what is true of him, then becomes true of them too. This re-booting of Israel as God's people (if we can use that modern phrase) includes such clues as choosing twelve apostles (the number twelve tying in with the twelve tribes of Israel), talking about Christ's people being the true temple of God - and by implication not the Temple in Jerusalem, and so on.

As people respond to the gospel message in faith they enter into union with Christ, become part of the people of God, and receive all the blessings of salvation that belong to God's people in Christ (Ephesians 1).

N. T. Wright sums it up like this (discussing Romans 3:21-31): "And, beginning in 3.21, he provides a fresh answer to the question, an answer not available to writers like 4 Ezra: God has unveiled his dikaiosyne in the faithful Messiah, Jesus, the one in whom at last we find an Israelite faithful to God’s purpose, the one through whose death sin has been dealt with, the one through whom God has now called into being a renewed people among whom Jews and Gentiles are welcome on equal terms."

So much of the richness of biblical teaching is lost if we neglect or silence the link between Israel, Christ and the saving purposes of God. Nothing is lost, and much is gained when we include the fact that Jesus wasn't just acting as a sinless man in his mission, but as the faithful Israelite whose life was fully and comprehensively in line with God's will for the glory of God and the rescuing and renewing of the entire cosmos.