A Biblical Defense for Calvinism - Response to Johnson C. Philip (Part 7)

 Part 1, Part 2, Part 3, Part 4, Part 5, Part 6

First of all, I will not attempt here to delve into a thorough defense of Calvinism. It is tempting to do so, but this short e-book is perhaps already too long.  Fine, resources on Calvinism are, furthermore, easily available (see Recommended Resources).  Here, I will try to define and explain some aspects of the Calvinistic theology.

Sin and Evil[1]

1.     There are literally dozens of Scripture passages that say that God (indirectly) brought about some kind of evil. The most evil deed of all history, the crucifixion of Christ, was ordained by God – not just the fact that it would occur, but also all the individual actions connected with it. The church at Jerusalem recognized this, for they prayed:

“For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.” (Acts 4:27, 28)

All the action of all the participants in the crucifixion of Jesus had been “predestined” by God. Yet the apostles clearly attach no moral blame to God, for the actions resulted from the willing choices of sinful men (Acts 2:23). They were not forced by God to act against their wills; rather, God brought about his plan through their willing choices, for which they are nevertheless responsible.

Some more evidences: (Genesis 37:4,5,8,11,20,28; Genesis 45:5; 50:20); (Exodus 4:21; 7:3; 9:12; 10:20; 10:27; 14:4; 14:8; Exodus 8:15; 8:32; 9:34; Exodus 9:16; Romans 9:17, 18); (Exodus 14:17; Psalm 105:25); Joshua 11:20; Judges 3:12; 9:23; Judges 14:4; 1 Samuel 2:25; 1 Samuel 16:14; 2 Samuel 12:11-12; 16:22; 12:15-18; 2 Samuel 16:5-8, 11; 2 Samuel 24:1, 10; 1 Chronicles 21:1; 1 Kings 11:14, 23; Job 1:12, 15, 17, 19, 21, 22; 1 Kings 22:23; (Isaiah 10:5; Jeremiah 25:9, 12); Ezekiel 14:9; Amos 3:6; Amos 4:6-12; Isaiah 45:7; Lamentations 3:38; Isaiah 63:17; Jonah 1:15; 2:3; 2 Thessalonians 1:11-12; 1 Peter 2:8.

2.     God uses all things to fulfil his purposes and even uses evil for his glory and for our good; Romans 8:28; Genesis 50:20; Proverbs 16:4; Psalms 76:10; Romans 9:14-24

3.     Nevertheless, God never does evil, and is never to be blamed for evil; Acts 2:23; 4:27-28; Luke 22:22; Matthew 26:24; Mark 14:21; Matthew 18:7; James 1:13-14; Isaiah 45:7. Though God ordained that it would come about, yet God is removed from actually doing evil, and bringing it about through “secondary causes” does not impugn his holiness or render him blameworthy.

4.     God rightfully blames and judges moral creatures for the evil they do; Isaiah 66:3-4; Ecclesiastes 7:29; Romans 9:19-20. The blame for evil is always on the responsible creature, whether man or demon, who does it, and the creature who does evil is always worthy of punishment.

5.     There are things that are right for God to do but wrong for us to do. God never allows his children to use evil to bring about good purposes.

6.     We have to confess that we do not understand how it is that God can ordain that we carry out evil deeds and yet hold us accountable for them and not be blamed himself. Scripture teaches all these things (and Calvinists believe all these things). But Scripture does not tell us exactly how God brings this situation about or how it can be that God holds us accountable for what he ordains to come to pass. The answer is somehow to be found in an awareness of God’s infinite greatness, in the knowledge of the fact that he can do far more than we could ever think possible. So the effect of these unanswered questions is to increase our appreciation of the greatness of God.

FIVE POINTS OF CALVINISM

John Calvin, the famous theologian and pastor of Geneva, died in 1564. Along with Martin Luther in Germany, he was the most influential force of the Protestant Reformation. The controversy between Arminianism and Calvinism arose in Holland in the early 1600s. The founder of the Arminian party was Jacob Arminius (1560–1609). The Arminians drew up their creed in Five Articles, and laid them before the state authorities of Holland in 1610 under the name Remonstrance, signed by forty-six ministers. The official Calvinistic response came from the Synod of Dort which was held November 13, 1618, to May 9, 1619, to consider the Five Articles. The Synod wrote what has come to be known as the Canons of Dort. They state the Five Points of Calvinism in response to the Five Articles of the Arminian

Remonstrants. So the so-called Five Points were not chosen by the Calvinists as a summary of their teaching. They emerged as a response to the Arminians who chose these five points to disagree with.[2] In the following section, it shall be proved from the Scriptures that the Doctrines of Grace (which is called by the name Calvinism), which was preached by the Reformers, is the very one taught in the pages of Scripture.

 

Total Depravity[3]

Our sinful corruption is so deep and so strong as to make us slaves of sin and morally unable to overcome our own rebellion and blindness. This inability to save ourselves from ourselves is total. We are utterly dependent on God’s grace to overcome our rebellion, give us eyes to see, and effectively draw us to the Savior.

Scriptural evidences: Romans 8:7, 8; 1 Corinthians 2:14; Romans 3:10-18; Psalms 14:1-3; Isaiah 43:8; Ephesians 2:1-5; Genesis 6:5; Genesis 8:21; Job 14:4; Jeremiah 13:23; Romans 14:23; Romans 7:18; 2 Corinthians 4:4-6.

Unconditional Election

God’s election is an unconditional act of free grace that was given through his Son Jesus before the world began. By this act, God chose, before the foundation of the world, those who would be delivered from bondage to sin and brought to repentance and saving faith in Jesus.

Scriptural evidences: Ephesians 1:3-6; Romans 8:26-30; Romans 9:11-16; Acts 13:48; Romans 11:7; John 6:35-40, 65; John 10:25-27; Matthew 11:25-27; 1 Thessalonians 1:4, 5; 2 Thessalonians 2:13; 2 Timothy 1:9; 1 Peter 1:1.

Definite Atonement

The inherent value (preciousness) of the blood of atonement of Christ is absolutely limitless. The atonement is limited in the sense that it was designed and the eye of God only atoned for His elect. God’s purposes in redemption are agreed upon within the Trinity and they are certainly accomplished. Those whom God planned to save are the same people for whom Christ also came to die, and to those same people the Holy Spirit will certainly apply the benefits of Christ’s redemptive work. There is a divine design in the death of Christ to accomplish the promises of the new covenant for the chosen bride of Christ.

Scriptural evidences: John 10:11, 15; Acts 20:28; Romans 8:32-34; Ephesians 5:25; John 6:37-39; John 17:9, 20; Hebrews 9:15; Hebrews 10:14; Isaiah 53:8, 11, 12; Matthew 1:21.

On this point, non-Calvinists may have many arguments that they think to be unanswerable from a Calvinistic view. But, I am convinced that Calvinists have reasonable answers to each and every arguments raised by non-Calvinists (see Recommended Resources).

Irresistible Grace

The doctrine of irresistible grace does not mean that every influence of the Holy Spirit cannot be resisted (Acts 7:51; Romans 3:10-12; Ephesians 4:30; 1 Thessalonians 5:19; Matthew 21:33-43). It means that the Holy Spirit, whenever he chooses, can overcome all resistance and make his influence irresistible. This resistance of men does not contradict God’s sovereignty. God allows it, and overcomes it whenever he chooses. The doctrine of irresistible grace means that God is sovereign and can conquer all resistance when he wills. “He does according to his will in the host of heaven and among the inhabitants of the earth; and none can stay his hand!” (Daniel 4:35). “Our God is in the heavens; he does all that he pleases” (Psalms 115:3). When God undertakes to fulfill his sovereign purpose, no one can successfully resist him. “I know that you can do all things, and that no purpose of yours can be thwarted” (Job 42:2).

Scriptural evidences: John 6:37 (coming to Christ = believing in Christ; compare verse 35); Romans 8:29; 1 Corinthians 1:24; 2 Corinthians 4:6;  Romans 9:14-18, 20-21; John 6:64, 65; Acts 16:14; 1 Thessalonians 1:4, 5; Faith and Repentance are gifts of God: Ephesians 2:8; 1 Peter 1:4, 5; Philippians 1:27-29; 2 Thessalonians 1:3; Acts 3:16; Hebrews 12:2; Acts 11:18.

Perseverance of the Saints

We believe that all who are justified will win the fight of faith. They will persevere in faith and will not surrender finally to the enemy of their souls. This perseverance is the promise of the new covenant, obtained by the blood of Christ, and worked in us by God himself, yet not so as to diminish, but only to empower and encourage, our vigilance; so that we may say in the end, I have fought the good fight, but it was not I, but the grace of God which was with me (2 Tim. 4:7; 1 Cor. 15:10). God preserves His elect, and none of them will perish.

Scriptural evidences: John 6:37-40; John 10:26-29; 1 Peter 1:4, 5; Romans 8:28-30; Hebrews 10:14; 1 Thessalonians 5:23, 24; Philippians 1:6.

Is there injustice on God’s part when he elects some to eternal salvation?[4]

Unconditional election does not mean that there will be people in heaven who do not want to be there, nor will there be people in hell who wanted to be saved but could not be because they were not elect. Unconditional election properly recognizes that, apart from God’s supernatural work in the life of a sinner, men will always choose to reject God and rebel against Him (see above on Total Depravity). What unconditional election does correctly recognize is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. Because they are “his sheep…they hear his voice and follow him” (John 10:1-30). As for the non-elect, God is still gracious to them, but because of their sin they are not thankful for that grace, nor do they acknowledge Him as God (Romans 1:18-20). Consequently, they receive the just punishment due them.

All sinners deserve eternal punishment. If God paid fairly, all men would go to hell. If all men got what they deserve, then all men would go to hell, for all deserve torment for sin (Romans 3:23; 6:23). And God will be perfectly just if he chooses to punish them all for their sins. Therefore, God is not unfair to some when he elects others for eternal salvation. Because all deserves eternal punishment. Those whom God elects are beneficiaries of His sovereign grace and mercy, and those whom He does not elect receive the justice they have earned. While the elect receive God’s perfect GRACE, the non-elect receive God’s perfect JUSTICE. NO ONE RECEIVES INJUSTICE.

When someone (let us take Johnson C. Philip, for example) rejects the biblical doctrine of Unconditional Election, by saying that God would be unfair if he chose some to eternal salvation, then they are saying (maybe unconsciously) that God owes all men grace and that God should provide salvation to sinners. By that, they are indirectly saying that a sinner deserves to be saved. That is an absurd and unbiblical view of God’s grace.

Calvinism and Evangelism[5]

The Biblical teaching of Calvinism is an encouragement to Evangelism. Paul says, “I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (2 Timothy 2:10). He knows that God has chosen some people to be saved, and he sees this as an encouragement to preach the gospel, even if it means enduring great suffering.  Election is Paul’s guarantee that there will be some success for his evangelism, for he knows that some of the people he speaks to will be the elect, and they will believe the gospel and be saved.

A biblical understanding of election helps one share the gospel freely with all people, knowing that any one of them could be Christ’s sheep whom He is calling into His fold (John 10:16). It is not up to us to determine if someone is elect or non-elect, and there is always the promise of salvation for anyone who will repent and believe in Christ.

The gospel message should be preached to all people in the knowledge that God will use it to draw His sheep to Himself. The gospel call is important, because it is the means by which God brings about the salvation of His elect (Romans 10:14). We preach gospel to all and “as many as were appointed to eternal life” (no more or no less) will believe it and be saved (Acts 13:48). “For many are called, but few are chosen” (Matthew 22:14). “But we preach [general gospel call] Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called [effective, irresistible call], both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:23, 24).

 

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[1] Almost all contents are taken from Wayne Grudem’s  Systematic Theology, An Introduction to Biblical Doctrine, 1964, GS Books, Secunderabad.

[2] Many contents in this work about the five points of Calvinism are taken from John Piper’s Five Points, Towards a Deeper Experience of God’s Grace, 2013, The Desiring God Foundation.

[3] Ibid.

[4] Most of the contents are taken from gotquestions: https://www.gotquestions.org/unconditional-election.html

[5] “How Does the New Testament Present the Teaching of Election?” in Systematic Theology, Wayne Grudem, pp. 673-674.