THE GLORY OF GOD’s SOVEREIGNITY
PART 2
EXTENDED VERSION
Further in this chapter I need to add and expand the truths of God’s Glory defined in the preceding study. I thank the additional work by authors referenced.
Revelation Chapters 4 to 5:13
1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.”
2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it.
3 And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne.
4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads.
5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God.
6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back.
7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle.
8 Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying:
“Holy, holy, holy
is the Lord God Almighty,
who was, and is, and is to come.”
9 Whenever the living creatures give glory, honour and thanks to him who sits on the throne and who lives for ever and ever,
10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say:
11“You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being.”
5:1 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals.
2 And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?”
3 But no one in heaven or on earth or under the earth could open the scroll or even look inside it.
4 I wept and wept because no one was found who was worthy to open the scroll or look inside.
5 Then one of the elders said to me, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.”
6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.
7 He came and took the scroll from the right hand of him who sat on the throne.
8 And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints.
9 And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation.
10 You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”
11 Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. 12 In a loud voice they sang:
“Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honour and glory and praise!”
13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing:
“To him who sits on the throne and to the Lamb
be praise and honour and glory and power,
for ever and ever!”
The above passage is God’s Glory in Real reality now in His Eternity. It is the eternal reality of Heaven now.
Firstly in this chapter I want to establish the sovereignty of God which primarily includes the sovereignty of Jesus the eternal second Person of God.
This chapter and the following chapter are included in this work in their entirety to revisit the truth that the One True God of the bible, Father, Son and Holy Spirit is the one only God – there is no other (Is 45:5). All other gods are of the devil. The following chapter tells the truth about Jesus the Son of God – the elect’s only and complete wisdom – righteousness, holiness and redemption. Analysis in most of the sub-headings is retained to totally support the truth that the God of the bible is sovereign.
This proves Jesus’ Lordship with appropriate references relating to essential doctrines which in the next chapter, The Deity of Jesus, compliment the truth that He is our righteousness and wisdom for all time. I emphasize “all time” to include Old Covenant and New Covenant truth as taught by Luke 24:27. (Ge 3:15; Nu 21:9; Dt 18:15; Is 7:14; 9:6; 40:10; Is 53; Ezek 34:23; Da 9:24; Mic 7:20; Mal 3:1) already mentioned for emphasis. Also in this chapter I link the Old Covenant to the New Covenant. I focus on key areas of God’s name, God’s sovereign will, God’s omnipotence, predestination of the elect and adoption. The Theological significance in the key area of the Sovereignty of God focusing on effectual calling and grace is examined centering on Lordship of Jesus.
God’s Name
ELOHIM – Impersonal Name (Gen 1:1)
YAHWEH (LORD) – Personal Name (Exo 3:14)
JESUS THE SON – (Matt 1:21, 23)
God is sovereign and I focus firstly on God’s name. In revelation, Erickson explains that this is where God demonstrates His Sovereignty and he focuses on special revelation. Special revelation is personal where God reveals Himself in time and place. The personal relationship is emphasized by Erickson when God responded by “giving His name ‘I am who I am (or I will be who I will be) (Ex 3:14.”[1] I highlight the Name of YAHWEH, for this name emphasizes the concealed Name of the eternal Living Word, who is revealed in His New Covenant (Jn 1). As a personal God, He made a personal covenant with His people. In addition, He blessed them “The Lord bless you and keep you; the Lord make His face shine upon you, and be gracious to you; the Lord turn His face toward you and give you peace” (Num 6:24-26). Special revelation records where God has spoken and historical events have been recorded, notably the mighty deeds of the deliverance of His people from Egypt. This is expanded further in Erickson’s discussion on divine speech and his comments on Paul (1 Cor 7:40; 11:23), but reaches the ultimate level of special revelation in the incarnation where the Lord Jesus, God as man, speaks face to face with His brothers and sisters. Here His words are written down as Scripture as revelation. Further,
I note Jesus uses the words “I AM” on seven occasions (Jn 6:35; 8:12; 10:7, 11;11:25; 14:6; 15:1) confirming in I’s Christian mind, through the Holy Spirit, the truth of Jesus’ words as Living Word spoken to Moses, “I will be …” (Ex 3:14). Jesus was and is.
Concerning Ephesians 2:5-8 I add the comment that indeed Jesus gives the believer faith as in the reference quoted by Luke where he cites Peter’s words as Peter heals the crippled beggar – “By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through Him that has given this complete healing to him…” (Acts 3:16). This confirms the truth in Ephesians 2:8-9.
Piper adds to Erickson and discusses God’s will and its awesome complexities. He explains the deep compassion God has for those who have turned from Him to be independent and disobedient. He cites Lamentations 3:32 “though He causes grief, He will have compassion according to the abundance of His steadfast love; for He does not willingly inflict or grieve the sons of men.” Here, I, can appreciate the difficulty which Piper is explaining, in that to the human mind there is enormous conflict. But as Piper explains, “God is governed by the depth of His wisdom expressed through a plan that no ordinary human deliberation would ever conceive.”[2] He cites Romans 11:33.
God’s Omnipotence
Also, on the subject of the sovereignty of God, Erickson discusses that God alone is omnipotent, having authority and power over everything including evil done by Satan and as a result the reality of the magnitude of sin. The universality of sin has already been clearly seen in God’s resolution to destroy “everything (with the exception of Noah, his family and the animals …)”[3] (Ge 6:5). Further emphasized by God’s truth “’every inclination of [man’s] heart [as being] evil from childhood.’”[4] (Ge 8:21). Erickson further highlights a categorical statement about human sinfulness “found in 1 Kings 8:46 ‘for there is no one who does not sin.’” (Rom 3:23).[5]
Psalm 30:3 also adds to this thought
3 “if you, O LORD, kept a record of sins, O LORD, who could stand?”
Thus Erickson continues and explains “evil actions and words stem from the evil, that’s evil thoughts of the heart: ‘but the things that come out of the mouth come from the heart … out of the heart come evil thoughts’ … (Mt 15:18)”[6]
Erickson goes further with reference to the inclination of a man’s heart by commenting on what Paul had to say about the “Gentiles that they are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts …” (Eph 4:18). Erickson further explains that “we do not mean by total depravity that the unregenerate person is totally insensitive in matters of conscience, of right and wrong,”[7] and he goes on to comment on what Paul wrote in Romans 2:15. I acknowledges the truth here that no-one can stand before or come to God on their own (Rom 3:10-12).
Predestination and Election
I turn attention to the way God in Jesus answers the problem of evil and I focuses on election and the work of Erickson. Erickson discusses the key area of predestination and election under the major subject – Salvation in his chapter – The Antecedent of Salvation: Predestination. In that chapter he emphasizes that the whole subject falls within the major key area of the Sovereignty of God, and thus, I include it here, along with discussions from other authors. Erickson further emphasizes the sovereignty of God.
Erickson explains that predestination refers to God’s choice of individuals for eternal life or eternal death. To assist understanding, election is selection of some for eternal life, the positive side of predestination.
Before examining what Erickson explains about predestination and election I see the need to discuss foreknowledge. In Erickson’s chapter in Christian Theology – What God Does, he discusses God’s plan, making the distinction between the broader term “foreordain” and the narrower term “predestinate” having to do with election. Erickson cites 1 Peter 1:2 “The elect are chosen according to the foreknowledge of God.”[8] Westblade comments on this view. Westblade in Schreiner has some interesting comments concerning God’s infallible foreknowledge.
He poses the question – Can everyone choose freely “to exercise faith and so fulfil God’s desire that all should be saved and come to a knowledge of the truth?”[9] Concentrating on that freedom, Westblade cites Jonathan Edwards who commented “infallible knowledge of an event presupposes the necessity of that event and therefor precludes its real freedom.” Westblade proceeds and cites Foster and Marston “insistence that the Bible nowhere uses the word ‘know or foreknow’ to mean ‘choose’ or ‘elect’ …,[10] even though as Westblade comments that in Romans 8:29 there is “certainty of future events.”[11] I observe that it is difficult for us in our time to really understand God’s omniscience in His eternity, given that the product of time that He has made for man cannot be reasoned by man’s finite mind to the awesome concept of God’s eternity. Thus, I agree with Schreiner’s footnote that “in Morris’ words, summarising his reading on this verse, ‘we are not to think that God can take action only when we graciously give Him permission. Paul is saying that God initiates the whole process.’”[12]
Predestination and election where Erickson begins commenting that “of all the doctrines of Christian faith, certainly one of the most puzzling and least understood is the doctrine of predestination”[13], and that it “exceeds the human capacity to understand.”[14]
Further Erickson defines predestination, explaining that “although some use it interchangeably with ‘foreordination’ and ‘election’, for our purpose here ‘predestination’ is midway in specificity between ‘foreordination’ and ‘election’. … ‘Predestination’ refers to God’s choice of individuals for eternal life or eternal death. ‘Election’ is selection of some for eternal life, the positive side of predestination.”[15] The doctrine’s history is discussed (Pelagius and Augustine), and comments on as Adam has sinned so we have all sinned, thus Erickson comments that this means that all human beings “begin life in a seriously marred condition.”[16] (Rom 3:23). So questions arise. Does God choose as He pleases? Does His choice depend on advanced awareness? – for Augustine, suggests Erickson “for God by an unalterable decree has determined who is to be saved; being totally of God’s grace, salvation in no way depends on humans or what they do…”[17] Following these comments by Augustine, Erickson looks at differing views of predestination, firstly Calvin. He notes the “acronym TULIP: total depravity, unconditional predestination, limited atonement, irresistible grace and perseverance.”[18] Erickson notes that total depravity “means that every individual is so sinful as to be unable to respond to any offer of grace.”[19]
He adds that sometimes “the phrase ‘total inability’ is used, meaning that sinners have lost the ability to do good and are unable to convert themselves.”[20]
The word “convert”, just mentioned, should be regenerate. Regeneration comes first as it entirely the work of God. Conversion is the process by the born-again elect person in their life of obedience.
Commenting on the sovereignty of God and His freedom to do what He wills, unconditional predestination is seen in the parable of the labourers in the field (Mt 20:13f), thus election clearly is God’s choice of certain people for His special favour. I focus and am comforted by the marvellous references quoted on more than one occasion (Eph 1:4-5; Jn 6:44). Further commenting on God’s actions, Erickson notes the choice of the nation of Israel and comments “in Romans 9 Paul argues impressively that all of these choices are totally of God and in no way depend on the people chosen.”[21] Quoted is Romans 9:15-16. Erickson also notes, as do I, that election is “efficacious”[22], in that those whom God chooses “will most certainly come to faith in Him and, for that matter, will persevere in that faith to the end.”[23]
Further, “election is from all eternity and out of God’s infinite mercy….”[24] Erickson also comments on free will, noting that “Calvinists insist that election is not inconsistent with free will, that is, as they understand the term. They deny, however, that humans have free will in the Arminian sense. Sin has removed, if not freedom, at least the ability to exercise freedom properly.”[25] Concerning the question of free will I suggest that humankind always had a real will before and after the Fall. I agree that before the Fall Adam and Eve had freedom of will which was marred by the Fall as Erickson has stated. There was a problem to “exercise freedom properly.”[26]
I need to emphasize again that after regeneration the elect have free will (Jn 8:32, 36).
John 8:36
36 “Jesus said ‘If the son sets you free you will be free indeed.’”
Erickson explains that we confidently understand God’s plan will be fulfilled and that the “elect will come to faith,”[27] also understanding that we must not criticize ourselves when in our witness some do not come to faith in Jesus for that occurred in His ministry also (Jn 6:37, 44), and we should be encouraged in our witness and evangelism as we do not know who is the elect and we must understand and acknowledge that it is all by grace – God’s unmerited favour.
Commenting on the above – the Grace of Jesus, and Jesus’ requirement also for our obedience, Carson – in his reflection on assurance – makes an interesting comment about election that as an “element in the Biblical portrayal of God’s sovereignty never functions so as to destroy human responsibility …”[28] I agree with Carson and relates responsibility to obedience.
Also commenting on the point above, Schreiner explains that God is completely sovereign and “yet human choices and responsibility are not a charade. God ordains all that come to pass and is good; and yet evil exists, and it is really evil. God chooses only some to be saved, and yet there is also the true sense in which He desires the salvation of all. Those who are elect will never lose their salvation, and yet those who do not persevere to the end will not inherit the Kingdom of God.”[29]
Westblade in Schreiner comments on ability in his discussion on divine election. He notes “God Himself gives and withholds the ability to trust. God, not the sinner, should therefore be held responsible.”[30] This highlights how difficult this theological truth is to our finite minds as Westblade continues “that God gives, an ability to trust to have a will that is favourably disposed, is a moral ability, one that we commonly distinguish in practice from our natural or physical abilities.” Schreiner expands this comment by his comment on prevenient grace where he distinguishes between moral and physical ability. He notes that “God gives commands to unbelievers that they can physically obey; that is, they could observe His commandments if they desired to do so. Unbelievers are morally unable to keep God’s commands in the sense that they have no desire to obey all of His commandments.”[31] Thus he explains prevenient grace that before they repent as the scriptures teach “that they have no moral ability to believe, and the only way they will believe is if they are given by the Father to the Son. This revelation is not vouchsafed to all people but only to the elect.”[32] He takes this thought one step further by commenting on Scripture where Jesus commands believers “to be perfect (Mt 5:48), but the need for forgiveness (Mt 6:14-15) demonstrates that perfection is impossible to attain.”[33]I note as Schreiner discusses that it is difficult for mankind to accept their responsibility for sin irrespective of the truth that “they are born with an inclination and that will inevitably lead them to sin.”[34] The reality discussed by Schreiner that it is “the kindness of God”[35] that should give people understanding and leading to repentance. As Schreiner had already stated that Adam was still responsible for their “failure to respond to God’s grace.”[36]
Adoption
Concerning adoption, I am interested in some comments by Grudem about sovereignty and the eternal grace of Jesus. Grudem also has some interesting thoughts on adoption which he discusses in Schreiner in his contribution “Perseverance of the Saints.” Grudem in an interesting way lists “regeneration, justification and adoption,”[37] as “entirely works of God,” as noted above[38] which correlates to Erickson’s comments on election as part of God’s work and thus part of the sovereignty of God. He suggests that conversion “which includes repentance from sins and faith in Christ…is entirely a work of man.”
I disagree with Grudem’s comments and focus firstly on the truth that faith is not the work of man but rather given as a gift from God (Eph 2:5-8). Jesus is the faithful One who gives faith on regeneration (Rom 3:22, 26). This faithfulness of Jesus gives strength to each elect to “keep on believing – keep on trusting.” This is the work of Jesus, the Son of God. Obedience is the work of man and is part of the process is conversion which is man’s response (Jn 14:15; 15:9, 10). All the wisdom of the elect is in Jesus. In order to examine this truth I need to examine several key areas of doctrine – namely the sovereignty of God. It is about God’s sovereignty when calling and drawing the elect. I have observed that there is confusion among authors when examining their subject in the definition of the word “conversion.” This can be seen when studying the Book of Acts, especially Chapter 9 dealing with the conversion of Paul which should commence initially not the conversion of Paul but the regeneration of Paul after he had the vision of Jesus on the road to Damascus.
A person before regeneration “has no moral ability to believe, and the only way they will believe is if they are given by the Father to the Son….”[39] I view repentance in a sense of obedience to Jesus as noted. I am also reminded of a truth, again, for example, that I decided to believe in Jesus … and chose to follow Jesus – then after regeneration realized through the Holy Spirit’s anointing that in eternity past Jesus decided for me … and Jesus chose me (Eph 1:4; Jn 6:37, 44, 65; 10:29). These references are discussed and printed.
Having said this, I also agree with Schreiner – “however, most evangelicals, including me, understand repentance from sin to be an essential part of true conversion and argue that no-one can genuinely trust Christ as a Saviour from his or her sins unless the person has repented of those sins. I need to add again – God’s sovereign regeneration including calling and drawing also includes conviction of the elect to repent and thus initiating the process of conversion, the process of knowing and growing.
Therefore, although justification is by faith alone, faith is always accompanied by repentance, and always results in a changed pattern of life. The Westminster Confession of Faith aptly says:
“Faith, thus receiving and resting on Christ and his righteousness, is alone the instrument of justification: yet is it not alone in the person justified, but ever accompanied with all other saving graces, and is no dead faith, but worketh by love (Gal 11:2).”[40]
Schreiner, in his footnotes comments that “although many would argue that God enables us to repent and believe, all would agree that we repent and we believe; God does not repent and believe for us.”[41] I agree with Schreiner’s footnote, that we have a responsibility, but suggests that further comment is needed, for Ephesians 2:8 says “for it is by grace you have been saved, through faith – and this is not from yourselves, it is a gift from God.” In a sense Schreiner, in his footnote, is correct when dealing with the statement repentance and faith is a compound conditional statement. However, the reality is that God, through grace, gives us the gift of faith and no human effort can contribute to our salvation – it is God’s gift: however repentance, as I suggest, is something we do, in the sense of obedience, but it also involves a component of God’s enabling, part of the “good works which God prepared in advance for us to do” (Eph 2:10).
I still find these truths of repentance and faith difficult to bend the finite mind around. Regeneration has to come first as discussed. Regeneration comes first as God’s initiative and work and it is instantaneous to the newly born-again member of God’s elect. This powerful, awesome mind renewing reality is a marvellous surprise. At this point each person knows nothing of the truths of God – their knowing and growing has just begun. The process of conversion which is now their response, begins along with their walk in obedience. And what a walk it is! A walk from sin and unrighteousness (Rom 3:10-12) to life and righteousness after regeneration, in Jesus. After regeneration we are still imperfect and will sin. I am not advocating a doctrine of sinless perfection. However, it is important to also emphasise here the truth of Romans 6:1-18.
- What shall we say, then? Shall we go on sinning so that grace may increase?
- By no means! We died to sin; how can we live in it any longer?
- Or don’t you know that all of us who were baptised into Christ Jesus were baptised into his death?
- We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we doo may life a new life.
- If we have been united with him like this in his death, we will certainly also be united with him in his resurrection.
- For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin –
- Because anyone who has died has been freed from sin.
- Now if we died with Christ, we believe that we will also live with him.
- For we know that since Christ was raised from the dead he cannot die again; death no longer has mastery over him.
- The death he died, he died to sin once for all; but the life he lives, he lives to God.
- In the same way, count yourselves dead to sin but alive to God in Christ Jesus.
- Therefore do not let sin reign in your mortal body so that you obey its evil desires.
- Do not offer parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness.
- For sin shall not be your master, because you are not under law, but under grace.
- What then? Shall we sin because we are not under law but under grace? By no means!
- Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey – whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?
- But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted.
- You have been set free from sin and have become slaves to righteousness.”
This passage is critical to the newly elect’s walk in obedience. I thus highlight verse 2 above that “we died to sin – how can we live in it any longer?” This emphasizes that the newly elect person can be free from sin – he or she really does not have to sin anymore! Each has a faith relationship with Jesus. As a result of this union each can call on the Holy Spirit to give guidance and strength not to allow sin to entangle. Further in verse 6 as a result of the new life (v 4) the old self has been “done away with” and each does not have to sin, does not have to be led into temptation. Finally as verse 18 teaches each has “been set free from sin” and leads a righteous and obedient life – being declared righteous by Jesus. However, Jesus is the only One who has not sinned, did not sin, and never will sin. He only is perfection. Because the Christian has the Spirit of God within, any disobedient action will bring about conviction and hence repentance. It is the unbeliever who will not experience this conviction (John 16:7).
Concerning Erickson’s analysis on God’s teaching of adoption, Tenney adds a contrast between the old and the new covenant, “the Old Covenant involved a revelation of the holiness of God in a righteous standard of law which those who reached it were solemnly enjoined to keep. The New Covenant embodies a revelation of the holiness of God in an utterly righteous Son, who empowers those who received the revelation to become sons of God by making them righteous (Jn 1:12).”[42] Tenney adds that “John defines the belief in Christ as receiving Him.”[43] I see this as confirming the believer’s adoption. An additional point made by Tenney to be stated that Jesus was the Son of God by nature; the disciples could become sons of God only by receiving Christ. I note this by comparing Tenney’s comments in John 1:12. I consider this a great comfort especially when considering what Paul says in Colossians 1:20 that “through the blood of His cross they are reconciled to God.”[44] I see this as our great hope of glory.
I also note Young’s comment on righteousness that it has all to do with God and nothing to do with man concerning salvation – “salvation is by grace, that is, it is of God and not of man.”[45]
I note a clear parallel discussed by Young reflecting the word of Jesus in Mark 1:15 about “repent” – which I view as “turn around”. Young emphasizes “turn, O backsliding children …” (Jer 3:14)
I am encouraged by comments by Young concerning the relationship between faithfulness and righteousness, obedience and wisdom.
This is clear in Young’s following explanation. God is going to use a less righteous people to punish Judah who are more righteous, yet unfaithful and disobedient (Hab 1:13). Young then discusses the need of Messianic work and he suggests “This Messianic work is described in both negative and positive terms; negative – restraining the transgression, completing sin, and covering iniquity; positive – bringing in everlasting righteousness, sealing vision and prophecy …”[46] I see this as a clear reference to the 400 silent years before Jesus who is seen yet concealed in the Old Covenant is to come into His world.
I reflect on the work of Grudem who also comments on the relationship of faithfulness and righteousness, obedience and wisdom. Grudem adds “When we as God’s people walk in His ways, we come to know more and more fully by experience that the Kingdom of God is indeed ‘righteousness and peace and joy in the Holy Spirit’ (Rom 14:17).[47] Grudem has made a wonderful comment here, as he has emphasized walking in God’s ways and in actually walking – experiencing the Kingdom – the rule of Jesus in the heart of a faithful and obedient servant. The reference to Romans 14:17 is important. I goes one step further by mentioning 14:18 which focuses on the peace and joy from service and the reality that Jesus and others are pleased – “…because anyone who serves Christ in this way is pleasing to God and approved by men.” (Rom 14:18)
Scripture
In this key area of the sovereignty of God I now focus on the subject of Scripture and am thankful for the contributions of other authors quoted. Apart from Scripture, which is God’s special revelation. From my ministry it is clear that scholarly and non-scholarly liberals have a completely different view on the authority of Scripture as compared to Bible believing Christians. I refer again to the section “Unbelieving Liberals Misconceptions” in truths of the deity of Jesus later. I refer to the passage above and John 8:58.
From history:
– Abram born c 2160BC
– Moses born c 1520BC
In Genesis 17:3-6 we see God changing Abram’s name to Abraham:
– Abram means ‘exalted father’
– Abraham means ‘father of many’
In Romans 9:7 (cf Genesis 21:12) and Romans 9:12 (cf Genesis 25:23) we see the truth that the eternal promise to the elect comes through Abraham, Isaac and Jacob. From John 8:58 above, again, we see Jesus is Abraham’s son (Matthew 1) and Abraham’s Lord (John 8).
Now consider the related awesome truth of Genesis 22:1-14 where Abraham was tested by God.
In Genesis 22:8, notice Abraham said God would provide the lamb. This truth is a type/foretelling of Jesus being ‘The Lamb’. See John 1:29 where John the Baptist said of Jesus – “behold the Lamb of God that takes away the sin of the world” – the sin of all the elect in all nations of God’s world.
In Genesis 22:14 Abraham called the place where he was tested to sacrifice Isaac – the mountain – “The LORD will provide”. This mountain – or mount is the Temple Mount.
My research confirms that when Abraham took Isaac to the land of Moriah, from Beer-Sheba, where Isaac was to be sacrificed, this is the mount on which Solomon’s Temple was to be built – in Jerusalem – the City of David.
Only a few hundred metres from that location is Golgotha where the Lamb of God was sacrificed:
– A few hundred metres away from Genesis 22:8
– And c 2050 years.
It is important to emphasise the danger of liberal error. I was at a Ministry School where the question of homosexuality was discussed.
I mentioned the truths in Scripture (Rom 1:27; 1 Cor 6:9) but the response from liberal clergy was that the Letters of Paul, Peter and John were not Scripture. I then mentioned the truths of Sodom and Gomorrah as one of my colleagues said that only the Old Testament was actually Scripture. On making this statement the reply to me was – “move with the times.” It is clear to me that liberals do not accept the authority of Scripture. This was further proven when the Gospels were not referred to as truth but as story. Hence the need to emphasise God’s sovereignty and authority as recorded in Scripture.
I mention some important comments about general revelation later below. Yarbrough in Schreiner explains the importance of Scripture in divine sovereignty still discussing election, commenting on the Gospel of John that it “lays great stress on divine initiative in salvation.”[48] He goes further to ask the question about what is the role and importance of human faith?
Yarbrough cites Osbourne who “argues that in John’s Gospel ‘sovereignty and responsibility exist side by side.’ He suggests that divine election works ‘with one’s faith decision.’ Election does not produce faith …”[49] Yarbrough explains that Osbourne’s understanding of John’s gospel is inadequate and controversial. However, divine sovereignty is stressed in human faith and that “John’s Gospel explicitly centres more on the sovereignty of God.”[50] Osbourne cites John 3:1-15, 5:21, 6:35-40, 15:16-19, and Chapters 9, 10, 17. In his conclusion, Yarbrough comments how complex the doctrine of divine election, foreknowledge and predestination are and encourages Christians to question not feud and to “cling to the sole sufficiency of grace in Christ.”[51] And he again notes Osbourne’s “recourse to the paradoxical coexistence of sovereign grace and human choice [that] at least attempts to leave God free to do His sovereign bidding.”[52]
Further concerning Scripture, Westblade gives more in-depth analysis to the sovereignty of God in his discussion on divine election in the Pauline literature. He notes Paul’s “overriding concern to ascribe sovereign glory to God forever by depending on all things from Him, apprehending all things through Him, and attributing all things to Him …”[53]
Westblade highlights Paul’s acknowledgment of God’s sovereignty by citing the Letter to the Ephesians “…electing the saints before the foundation of the world to be fellow heirs with Christ in God’s grander purpose…(1:6, 11, 14) …all things that have been created (1:10) and all things that occur (1:11) accord with the good pleasure (1:5, 9) of God’s will a purpose that He set forth beforehand in Christ as a plan.”[54] This comment from Westblade makes it crystal clear “salvation is a gift of God and depends wholly on God’s call (1:18, 2:8).”[55] Further he comments on Paul’s letter to the Romans that “without God we are dead (2:1, 5).”[56] He adds “moral corpses that we are, the only hope we have for a will that turns its passion toward God lies in the call of God …clear evidence of Paul’s own confidence in the sovereignty of God over the human heart and well may be found in the manner in which he prays.”[57] Westblade highlights references to Paul’s prayers, for example Philippians 1:9, 1 Thessalonians 3:12 and 2 Thessalonians 2:16, 3:16. Thus Westblade highlights Paul’s defence of God’s sovereignty in two ways; that God always receives glory for what He does including His choices, and secondly those chosen or elected should always recognise the unshakability “of their security in the unwavering resolve of God Himself to be glorified for His faithfulness to His own purposes.”[58]
I include here some comments by Packer which show God’s omnipotence – that everything – even our election is part of His plan. Packer in Schreiner also adds to the discussion of the sovereignty of God and begins with love – the love word ‘agape’ and defines it “in terms of the love shown forth in Christ …love of a kind the world never dreamed of before.”[59] God sending His Son fits into the Biblical witness of the whole sovereignty of God and Packer discusses God’s being – His communicable and incommunicable attributes. This is important here as Packer notes that in the former “in our sanctification they begin to be reproduced in us … as wisdom, truth, goodness, … holiness and righteousness… the latter, commonly listed as self-existence … immutability, infinity, eternity and simplicity (meaning inner integration).”[60] Packer goes even further in analysing the sovereignty of God by explaining the trinity of the divine Lord … and the unity of the divine character who is “unchangeably wise, just, pure, good and true.”[61]
Commenting on God’s sovereignty Ortlund quotes Jeremiah 20:7-9 concerning “His word is in my heart like a fire shut up in my bones …” and Ortlund notes that Jeremiah’s confession “sober both Calvinists and the Arminian, lest we trivialize the doctrine of God’s sovereignty as a mere debating point.”[62] I comment that this is not an insignificant point made here, as sometimes for the right reason trying to compartmentalise thoughts into our finite minds we can actually lose track of the significance of the sovereignty of God. Correct doctrine keeps us on track in our true understanding of the sovereignty of God. I am taking a Calvinist view, and acknowledges that an Arminian view would favour Erickson’s order. As Christian’s (assuming you have been born again (see last two chapters)) our minds are in Christ (1 Cor 2:16). We must never leave the main focus of the sovereignty of God when trying to explain doctrine such as Erickson’s logical order. The finiteness of man leads to an incomplete understanding of God’s infinite plan for His creation. This leads to confusion of terms used to describe the processes God has put in place. Here the terms are ‘conversion’ and ‘regeneration’. God is our all, our being – indeed our every breath we take; the author of our regeneration and thus the giver of our faith. I remain convinced Erickson has been very helpful in his work, but does not totally grasp the order regeneration then conversion, not conversion and then regeneration.
After all, all these efforts are to grow more in the knowledge of Him, with the main purpose to actually do those works which he has “prepared in advance for us to do” (Eph 2:10).
Further, I am encouraged by Ortlund’s reference (Jer 20:7-9) concerning “…His word”. I am reminded here of Jesus the eternal Living Word, the Great “I AM”, the absolute Truth (Jn 14:6). Jesus is the Truth spoken by the sovereign God – indeed the second Person, the sovereign Son who declares God’s promises.
Effectual Call
Ware discusses effectual calling and grace, which I view as one of the most marvellous doctrines demonstrating the sovereignty of God and of the Son. Ware explains that the doctrine “refers more specifically to God’s inward and ultimately persuasive summons to repent of sin and turn to Christ for salvation.”[63]
I am humbled by this great comfort, yet sorrowful because of the fact that not all are given the call and are saved.
Clowney expands on these ideas on effectual call in his comments on preaching and the sovereignty of God, when he discusses the call of Saul, now Paul, who “came as a servant of the Lord preaching the Good News of God’s salvation (Acts 13:47).”[64] The sovereignty of God is clearly demonstrated in Paul proclaiming and preaching the salvation of God’s calling and only through God’s power. I sorrow, mentioned above, is compared to the great sorrow of Paul when he himself express the grief of the Jews’ rejection of our Lord Jesus Christ. Clowney notes a very important point concerning God’s sovereignty that “God’s word did not fail, for His purposes stand in those whom He has chosen … God chose Isaac not
Ishmael; Jacob not Esau …”[65]
Further on election – Gospel of John, Yarbrough in Schreiner comments on divine election in the Gospel of John beginning with an interesting point that election is “implicit in John’s opening words, ‘in the beginning …’ (1:1), a clear echo of Genesis 1:1.”[66] Creation and redemption are spoken of here and explained clearly that “God is, and that He willed to create and to save … God chose to send the light, not because but in spite of human desire and readiness for it.”[67]
Whilst commenting on divine election in the Gospel of John, Yarbrough in Schreiner also comments on creation. He explains “creation, and accordingly also redemption, can have no other explanation than that God is, and that He willed to create and to save.”[68]
Commenting further on Erickson’s discussion on predestination and election, Tenney links the key idea of the sovereignty of God with the comments on predestination and election, explaining that the “sovereign purpose of God in establishing the church permeates the first half of the Epistle.”[69] He is referring to Paul’s letter to the Ephesians (Eph 1:4, 5) where he notes “throughout the epistles runs the one theme of the church. The epistle was not directed to novices in the Christian faith, but to those who having achieved some maturity in spiritual experience wished to go on to fuller knowledge and life.”[70]
Touching on predestination and election, in his discussion “Against the Pelagians” in his Chapter on Augustine, Placher interestingly notes “out of such reflections, Augustine forged his doctrine of predestination. Again, see the section “Unbelieving Liberal Misconceptions”, as many liberals are Universalists not believing in the doctrine of election.
Through grace, God saves some people in spite of their inability to help themselves. Nothing they have done merited that salvation. Yet Scripture insists that God’s grace does not extend to all. There are goats as well as sheep; some are consigned to eternal fire. God must simply therefore decide to save some and to leave others, no worse in their characters to the consequences of their sins. Is that unfair? Augustine argued that everyone sins, everyone deserves punishment. God gives some better than they deserve, but no one gets less. The whole theory may make God seem arbitrary but at least it keeps people from being proud. No one can claim to have earned salvation; it is an underserved gift for which one can only be grateful. The justice of God’s predestination depends on the claim that everyone is a sinner deserving punishment…”[71]
Further concerning predestination and election, Placher makes an important point concerning this doctrine in the early history of Christian theology as he discusses Gottschalk’s comments (800) who argued these points with Hincmar “Gottschalk had said that God predestinates some people to damnation. Hincmar protested that God would never do that. He said that God predestinates the elect to salvation, but does not predestinate the condemned. Gottschalk thought this was simply silly: predestinating one group inevitably implied predestinating of the other …on another issue, Gottschalk argued that people could do good only with grace…”[72] Then the argument centred around good “deeds” of non-Christians. However, what I note as interesting are comments made by Eruigena who “agreed with Hincmar, but for a reason distinctly his own: since sin and evil do not exist they cannot be predestinated by God.”[73]
What further amazed me is how Hincmar could have accepted Eriugena’s argument which stands so dramatically outside the truth of Scripture (Rom 3:10-12, 23; 6:1-18; 1 Pet 3:18; Rom 5:8 and 2 Cor 5:21).
I reason that this is an important point since the Canon of New Testament Scripture was established since circa 200.
[1] Millard J Erickson, Christian Theology. (Grand Rapids, Mich.: Baker Books, 1998), p 203.
[2] John Piper, “Are There Two Wills in God?” in Still Sovereign eds. Thomas R. Schreiner, Bruce A. Ware (Grand Rapids: Baker Books, 2000) p 129
[3] Millard J. Erickson, Christian Theology. (Grand Rapids: Baker Book House, 1998), p 638
[4] Ibid., 639
[5] Ibid.
[6] Ibid., 644
[7] Ibid.
[8] Millard J Erickson, Christian Technology. (Grand Rapids: Baker Book House, 1998), p 383
[9] Donald J Westblade, “Divine Election in the Pauline Literature.” In Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 71
[10] Ibid.
[11] Ibid.
[12] Thomas R Schreiner, Bruce A Ware, eds Still Sovereign. (Grand Rapids, Mich, Baker Books, 200), p71
[13] Millard J Erickson, Christian Theology. (Grand Rapids, Mich.: Baker Books, 1998) p 921
[14] Ibid.
[15] Ibid
[16] Ibid., 923
[17] Ibid., 924
[18] Ibid., 928
[19] Ibid.
[20] Ibid. I note Erickson’s choice of word “convert” here. In accordance with my discussion and with reference to Chapters 1 and 2 above Erickson should be using the term “regenerate”, as conversion is the response of the elect after God’s initiative of regeneration.
[21] Ibid., 930
[22] Ibid.
[23] Ibid.
[24] Ibid.
[25] Ibid.
[26] Ibid.
[27] Millard J Erickson, Christian Theology. ( Grand Rapids: Baker Book House, 1998), p 940
[28] D A Carson, “Reflections on Assurance.” In Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 272
[29] Thomas R Schreiner, Bruce A. Ware, eds. Still Sovereign. (Grand Rapids, Mich, Baker Books, 2000), p 19
[30] Donald J Westblade, “Divine Election in the Pauline Literature.” In Still Sovereign eds. Thomas R. Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 79
[31] Ibid.
[32] Thomas R Schreiner, “Does Scripture Teach Prevenient Grace in the Wesleyan Sense?” in Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 243
[33] Ibid.
[34] Ibid., 244
[35] Ibid.
[36] Ibid.
[37] Wayne Grudem, “Perseverance of the Saints: A Case Study from the Warning Passages in Hebrews.” In Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 135
[38] Ibid.
[39] Thomas R Schreiner, ”Does Scripture Teach Prevenient Grace in the Wesleyan Sense?” in Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 243
[40] Thomas R Schreiner, Bruce A Ware, eds Still Sovereign.(Grand Rapids, Mich, Baker Books, 2000), p 135
[41] Thomas R Schreiner, Bruce A Ware, eds Still Sovereign. (Grand Rapids, Mich, Baker Books, 2000), p 136
[42] Merrill C Tenney, New Testament Survey. (Grand Rapids, Mich, Eerdmans, 1983), p 124
[43] Ibid. 190
[44] Ibid. 322
[45] Edward J Young, An Introduction to the Old Testament. (London: The Tyndale Press, 1966), p 211
[46] Ibid. 375
[47] Wayne Grudem, Systematic Theology. (Leicester: IVP, 1994), p 203
[48] Robert W Yarbrough, “Divine Election in the Gospel of John.” In Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 56
[49] Ibid
[50] Ibid, 57
[51] Ibid, 61
[52] Ibid
[53] Donald J Westblade, “Divine Election in the Pauline Literature.” In Still Sovereign eds Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p72
[54] Ibid
[55] Ibid
[56] Ibid
[57] Ibid, 73
[58] Ibid, 75
[59] J I Packer, “The Love of God: Universal and Particular.” In Still Sovereign eds Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 279
[60] Ibid.
[61] Ibid, 280
[62] Raymond C Ortlund, Jr, “The Sovereignty of God: Case Studies in the Old Testament.” In Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 39
[63] Bruce A Ware, “Effectual Calling and Grace” in Still Sovereign eds. Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books,2000), p 211
[64] Edmund P Clowney, “Preaching and the Sovereignty of God” in Still Sovereign eds Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 335
[65] Ibid.
[66] Robert W Yarbrough, “Divine Election in the Gospel of John” in Still Sovereign eds Thomas R Schreiner, Bruce A Ware (Grand Rapids: Baker Books, 2000), p 48
[67] Ibid.
[68] Ibid.
[69] Merrill C Tenney, New Testament Survey (Grand Rapids, Mich, Eerdmans, 1983), p 318
[70] Ibid.
[71] William C Placher, A History of Christian Theology. (Philadelphia, Penn: Westminster Pres, 1983), p 115, 116
[72] Ibid, 127
[73] Ibid.