Upon reflection of my previous blogs that dealt with the Calvinist doctrines of Total Depravity and Limited Atonement, I feel it is necessary, due to the many overlapping areas, to now look at perhaps the most distinctive Calvinist doctrine that of Unconditional Election. As Calvinists resort so often to using Romans 8-9 in support of Unconditional Election I have decided to focus this entire blog on the book of Romans with reference both to Total Depravity and Unconditional Election.
Total Depravity:
The opening few chapters are often used by Calvinists in support of Total Depravity.
As it is written:“There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away they have together become worthless; there is no one who does good, not even one." “Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” “There is no fear of God before their eyes.” Romans 3:11-18
Calvinists make much of verses 11, 12 and 18 of chapter 3. Taken in isolation the verses do indeed present an unequivocal argument for Total Depravity as understood in Calvinism. Conversely, it is important to put all these verses in context to understand how Paul is using them. Paul is quoting from the OT as part of a broader argument, which began in chapter 1. In chapter 1 Paul begins his argument that both Jew and Greek are saved by faith alone. In his introduction to the letter he writes:
"I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are in Rome. For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” Romans 1:14-17
Paul
is establishing in the introduction to his letter to the church in Rome that as
an apostle of Jesus Christ he is called to preach the Gospel to both Jews and
Gentiles and this Gospel is the same for all people. The one Gospel brings
salvation to everyone who believes (v.16) and through faith in the same Gospel
everyone is made righteous (v.17). Paul then begins his argument addressing
first the Gentile members of the Church of Rome and then the Jewish members.
Paul
starts by establishing the guilt of the fallen gentile world so as to silence
any excuses, which gentile hearers may have had regarding ignorance of God`s
Law being foreigners to God`s old covenant with Israel.
The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. Romans 1:18-20
Through their sinfulness the gentile world suppressed the truth about God. Here Paul is teaching that though the gentiles were not privileged to receive the specific revelation of God that came through the OT as covenant members of Israel, nevertheless they still received (as all mankind did and still does) the general revelation of God through His creation. Therefore the gentile world is without excuse and is held accountable for their sin by God.
Due to mankind`s suppression of the truth, which Paul says God has made plain to us, God then judged mankind and gave us over to our sin (v.24).
"Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator..." Romans 1:24-25
This
is a very profound statement and one which I think bears very heavily on our
understanding of the doctrine of Total Depravity. Here Paul is teaching that
the depravity evident in the gentile world was in effect part of God`s
judgement over them. Due to their hardness of heart and the futileness of their
ways caused by the suppression of the truth, God gave them over to depravity as
an act of judgement and allowed their minds to become darkened exchanging the
truth for a lie.
But, despite such theorizing the reality is that mankind fell into sin and therefore no one has an excuse. We are all sinners and deserve the Just penalty our sin deserves. That penalty Paul identifies in v.32 where he says:
"Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them." Romans 1:32Here again is another reference and use of death in connection to sin. Once again, death is the penalty of sin not the state of sin (see Eph. 2:1). Sin carries with it the death penalty.
This brings us back to the debate over Romans
3:11-18. Having established that the gentile world is without excuse despite
not being members of the old covenant alongside Israel, Paul now turns to the
Jewish members of the Church at Rome. Paul begins his address to the Jewish
members in chapter 2:
"Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know his will and approve of what is superior because you are instructed by the law..." Romans 2:17-18
The fact that Paul begins his address to the Jewish members in this way provides the immediate context for chapter 3:11-18. Here Paul is speaking of any misguided Jewish notion that the Law justifies and acquits the believer. Having finished his discourse on the wickedness and righteous judgement of God against the gentiles, Paul moves on to dismantling false hope in the Law as a means of salvation.
"Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. So then, if those who are not circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker." Romans 2:25-27
Paul quickly dispels any self-righteousness the Jewish members may have been harboring. Circumcision was a sign of the OT covenant God made with Israel. It was an external sign of a Jews birth right not only to the nation of Israel but to the Mosaic covenant. Yet here Paul says as soon as you break the law it is as if you are uncircumcised. To be uncircumcised meant to be excluded from the covenant of God and thus outside the promises of God for salvation. Paul`s whole train of argument is to prove that just because the Jews had the Law doesn`t make them more righteous or worthy of salvation than the gentiles who did not have the Law. In fact Paul goes so far as to say if a gentile obeys the Law then they are as one circumcised in the flesh. Once more this verse is of particular importance to our understanding of sin and Total Depravity. How could any one fulfill the Law`s requirements if our natural inclination was always disobedience towards God?
So we come to chapter 3:11-18. Paul opens this section by asking the rhetorical question, do the Jews have any advantage (v.9) to which he immediately answers not at all (v.9). Paul then quotes from the Old Testament, from the Psalms and Isaiah to support his argument with Scripture. Verse 11 is taken from Psalm 14, which opens in verse 1 with:
"The fool says in his heart, “There is no God.” They are corrupt, their deeds are vile; there is no one who does good." Psalm 14:1
The Psalmist David is speaking of the foolish. He is speaking of evildoers (v.4) who are against the righteous (v.5). David`s reference to the righteous in v.5 shows that not every single human being was an evildoer. So why does Paul quote Psalm 14 here in Romans 3? Well in verse 15 Paul also quotes from Isaiah 59:7
"Their feet rush into sin; they are swift to shed innocent blood.They pursue evil schemes; acts of violence mark their ways."
In chapter 59 Isaiah is speaking of Israel. Isaiah says that it is Israel`s sins that have separated them from God (v.2) and are the reason that justice is far from them (v.9). So Paul is using two OT quotes, one referring to the godless and the foolish representing the gentile world and one referring to Israel`s apostasy and sin. In this way Paul is excluding any righteousness on the part of human beings to earn salvation. Neither the gentiles who have suppressed their knowledge of the truth or the Jews who have broken God`s Law and been unfaithful to their covenant with God can earn their salvation. Salvation is by faith alone in the grace of God revealed in Jesus Christ.
The whole thrust of Paul`s argument in chapter 3 is not to prove that mankind is incapable of responding to the Gospel without the `effectual calling`and irresistible grace of God due to our Total Depravity. No where does Paul make an argument in chapters 1-3 that mankind cannot respond to the Gospel because of Total Depravity. Rather Paul is arguing that no-one can earn their salvation and everyone is without excuse, Jew and Gentile alike, before the Judgement of God. This conclusion is further supported by chapter 4 in which Paul goes on to use the case study of Abraham as the patriarch not just of the Jews but of all those who have faith (ch. 4: 2-3, 9, 11).
Unconditional Election:
Election refers to God’s choosing whom to save. It is unconditional in that there is no condition man must meet before God chooses to save him. Man is dead in trespasses and sins. So there is no condition he can meet before God chooses to save him from his deadness.
We are not saying that final salvation is unconditional. It is not. We must meet the condition of faith in Christ in order to inherit eternal life. But faith is not a condition for election. Just the reverse. Election is a condition for faith. It is because God chose us before the foundation of the world that he purchases our redemption at the cross and quickens us with irresistible grace and brings us to faith. desiringgod.org
Unconditional Election is arguably the most
distinctive doctrine of Calvinism. The emphasis placed upon election and
predestination is clear both from Calvin`s teachings as well as the fact that
Unconditional Election forms the U in TULIP, Calvinism`s 5 doctrines of Grace.
It is also the doctrine of Unconditional Election that has created the most passionate
and adverse reactions to Calvinism by non-Calvinists.
"And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." Romans 8:28-30
Here the language of election and selection is
unambiguous and unmistakable. I do not deny that election is Biblical. There is
no getting around these verses. Conversely, it is not the language but rather
the nature of election that is less clear.
After Paul`s treatise of mankind`s sinful nature and inability to save itself from chapters 1-3, Paul moves on to providing the solution to mankind`s malignant cancer of sin namely salvation through faith in Jesus Christ alone in chapters 4-5; first examining the example of Abraham the patriarch of faith and then the gift of salvation through Jesus Christ (5:15, 18, 21). Having established that salvation is a gift of the grace of God received by faith in Jesus Christ, Paul then turns to the matters of Christian living in light of God`s grace in chapters 6-8. Paul addresses the issue of the extent of Christian liberty, commanding the Christians in Rome not to use God`s grace as an excuse to sin and live licentiously (6:11, 15). Then in chapter 7 Paul deals with the relationship of the Christian to the Law, arguing that Christians are no longer subject to the Law as a means of producing righteous for the purpose of the Law was always to convict of sin in order to point to the need for the saviour Jesus (7:4, 6, 7, 13).
Paul begins chapter 8 by affirming that there is no condemnation for those in Christ Jesus (8:1). Paul explains Christ has done what the Law could not; justify us before God the Father (8:2-4). Paul concludes his argument that Christians should use their Christian liberty to honour and glorify God and not fall into the errors of hyper grace or legalism by telling the Romans that they have an obligation to live according to the Spirit and not the flesh (8:12-13). But despite our salvation and justification we have not yet been made perfect. Christians do still sin. So Paul moves on in verses 28-30 to assure the Church at Rome that despite our present imperfection, we are still saved in God`s eyes and will one day be made perfect.
Paul is using the fact that the Church is predestined by God to bring strength and comforts the Church at Rome for he goes on to say in verse 31:
"What, then, shall we say in response to these things? If God is for us, who can be against us?"
That is Paul`s purpose in speaking of predestination and election, not to create a doctrine of predestination but to reassure the Church of Rome in their salvation. This is further evident from Paul`s use of the Greek word for predestined “prohorizō”. Prohorizō is used only six times in the NT (Acts 4:28, Romans 8:29, 30, 1 Corinthians 2:7 and Ephesians 1:5, 11).
Of interest to our discussion here is Paul`s use of the word in 1 Corinthians 2:7
"No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began."
Paul says here that God`s wisdom in connection to election and predestination is a mystery that has been hidden from us. If God`s wisdom in election is a mystery then how can we form absolute doctrines on predestination? Calvinism is guilty of claiming to know the mind of God relating to a matter of His wisdom that God has not fully revealed to us. Yes predestination is true. But Calvinism`s pronouncements about predestination go beyond what the Bible actually means to teach about it. Paul is using the truth of predestination to reassure and strengthen the Church at Rome not to teach an absolute doctrine of double predestination or meticulous determinism.
Having stated that all Christians are secure in
their salvation having been chosen by God Paul then goes on to lament over
Israel (9:1). Israel were currently in a state of apostasy even though they
were God`s chosen people.
"Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger. ”Just as it is written: “Jacob I loved, but Esau I hated.”
Much is made of the fact that Jacob and Esau are identified individually as the example of God`s sovereign unconditional election. Jacob was chosen and Esau was not. Jacob was the younger brother, who came out of Rebekah`s womb after Esau. In ancient times the first born son was the heir and had the birth right to inheritance. Naturally speaking then, Esau should have received the inheritance of being God`s chosen descendant to build the nation of Israel in the line of Abraham his grandfather and Isaac his father. But that was not God`s plan and counter to the cultural paradigm of that age Jacob was to inherit the patriarchal calling. Thus Calvinists conclude election is both individual and unconditional.
However, Paul is once more quoting the OT in his argument regarding Israel`s current situation. Paul first quotes from Genesis 25:23
" The Lord said to her, “Two nations are in your womb and two peoples from within you will be separated one people will be stronger than the other, and the older will serve the younger.”
In their lifetimes Esau did not serve Jacob. In fact Jacob returned from living in his father-in-law`s country back to Canaan in a humble state of repentance for deceiving his brother and stealing his birth right (Genesis 33:8-11). Therefore Paul cannot be quoting Genesis 25:23 as to mean that individually Esau as the older brother served Jacob the younger. Paul would be misquoting Scripture should he be arguing for individual election. Genesis 25:23 clearly states that two nations were in Rebekah`s womb. Thus the view of election in Genesis 25:23 is corporate and not individual. This is confirmed by the second OT quotation Paul uses from Malachi:
“I have loved you,” says the Lord. “But you ask, ‘How have you loved us?’“Was not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob, but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.” Malachi 1:2-3
Malachi is speaking to Israel – “But you ask, `How have you loved us? ` God is professing His love for His people Israel, yet the ungrateful Israel questions God`s love. God proves His love by reminding Israel that God chose them over Edom. Malachi goes on to speak of the nation of Edom:
"Edom may say, “Though we have been crushed, we will rebuild the ruins.”But this is what the Lord Almighty says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of the Lord." Malachi 1:4-5
As patriarchal head over the two nations, Israel
and Edom were often referred to simply as Jacob and Esau. Yes, God individually
chose Jacob to begin with but what was the purpose of his election? Was it for salvation
or eternal life? No (at least not primarily), the purpose of Jacob`s election
was as father of the nation of Israel. Jacob was chosen over Esau as Isaac was
chosen over Ishmael. Genesis does not record the fate of Esau and whether or
not he went to heaven. We should not draw false conclusions that because Esau
was not elected by God as the father of Israel that he automatically was damned
to hell. The election spoken of in
Genesis was not about salvation but rather God`s covenant to Abraham to make
him the father of a great nation and from whose line the messiah would come
(Abraham`s seed).
Calvinists take these verses out of context when they insist
that verses 10-13 teach individual unconditional election unto salvation. Rather
Paul`s argument is that not everyone who is a physical descendant of Jacob by
race is of the true Israel. There has always been a remnant within apostate
Israel who was the true Israel. Just as Ishmael was a physical descendant of
Abraham but not Abraham`s successor to the covenant, and just as Esau was
Isaac`s physical descendant but not successor to the covenant so too not
everyone born Jewish is a member of the true Israel.
Further evidence to support the fact that Paul
does not have the individual salvation or damnation of every single human being
in mind when writing here in Romans is found in chapter 11:
"Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!" Romans 11:11-12
And:
"If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. You will say then, “Branches were broken off so that I could be grafted in.” Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. For if God did not spare the natural branches, he will not spare you either." Romans 11:17-21
Paul is warning the gentile believers in the
Church at Rome that they should not be arrogant in their attitude towards
Israel. Paul warns that even those gentile members could be severed from the
covenant and all the more so because they were not originally God`s chosen
people (v.21). The gentile believers are referred to as wild olive shoots not
natural olive shoots as the people of Israel are described. In light of chapter
11 how can Paul be speaking of individual unconditional election in chapter 9?
Paul warns the gentiles that they too could forfeit their election (11.21) and
the reason they are elect is because of their faith (11:20). Paul`s warning
here goes against Calvinists, such as Piper, who believe faith is given by God
because of election. Paul`s argument is the complete reverse: faith is the
condition of election.
Calvinists often point to verses 33 & 34 of
chapter 11 to defend their doctrine of Unconditional Election:
"Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! “Who has known the mind of the Lord? Or who has been his counselor?” Romans 11:33-34
Calvinists claim that though the doctrine of
Unconditional Election is unpopular it is Biblical and therefore any question
of it is futile because God`s ways are higher than our ways. The implicit
admonishment is to question the doctrine of Unconditional Election is to
question God Himself. Calvinists fall back on simple faith that God`s ways are
higher than our ways so even if it is a difficult doctrine they believe it. But
Calvinists miss the point here.
Rather than leave the nature of predestination and
election to the mind of God they insist on being able to know and understand
it. Calvinism goes so far as to teach that God individually elects or damns
every single human being from eternity past:
"By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." Calvin
Although Calvin spoke of the mystery of election and the purpose in God veiling His reasons of election in order to produce humility and reverence of God. Nevertheless, Calvin spoke in absolute terms of double predestination. I believe Calvin goes beyond the revelation of God through the Bible on this matter and is speaking of things which he does not know for certain. Calvinists need to apply Paul`s doxology in Romans 11 to their own doctrinal statements regarding unconditional election and be humble enough to admit that the doctrine of Unconditional Election might go beyond what Scripture teaches in places.
No comments:
Post a Comment