Archive for the ‘atonement’ category

The Priority of Christ’s Death

November 12, 2017

Why do I keep writing each month on this blog? Why do I care? What’s it really about? What I most care about is God imputing elect sinners with Christ’s death. To me, all my contention is not only about “justification priority”. It all comes down, for me, to “atonement priority”.

Yes, I am against “ecclesiology” becoming the gospel (whether it’s NT Wright or Carl Truman dismissing the “Zwinglians”) But my basic concern is that Christ’s atoning death is outside us sinners. Atonement is not what happens in us experimentally. God’s imputation of Christ’s atonement is not the atonement. The gospel is first of all about Christ’s death for the sins of the elect imputed. If it’s not about that, it’s not the gospel. I object to any idea that we believe in Christ “as a person” without knowing something about the nature of Christ’s atonement. I object to the “experimental” focus on “more and more heartfelt trust” because that “in me” displaces the good news about the the success of Christ’s death.

The atonement has to be defined.—propitiatory offering, satisfaction of God’s law

WCF—“The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, ONCE OFFERED UP up to God, hath fully SATISFIED the justice of His Father; and PURCHASED, not only reconciliation, but everlasting inheritance in the kingdom of heaven, for all THOSE WHOM THE FATHER HAS GIVEN UNTO HIM. ”

Whatever it is that joins us to Christ’s atonement (even if it’s “personal presence” as the unionists say), is not the atonement, and is not the object of faith. Christ’s righteousness was obtained once for all time, and is not being accomplished by the Holy Spirit regenerating us or indwelling us. In that sense Christ’s “finished work” has priority over the present intercession or the coming Resurrection Day. God’s present work is based on God’s work already done in Christ. This is not to deny the necessity or importance of the Holy Spirit but to say that Christ gives the Holy Spirit. It is not the Holy Spirit who gives Christ.

The law-gospel antithesis is not about saying the law is not necessary. The law-gospel antithesis is about saying that the gospel is not the law. The gospel is not about the sinner’s unfinished and incomplete obedience to the law. The “unionists” oppose this as “false polarization”. But to include the works of Christians into the final declared justification is to include the works of Christians into the “atonement”.

There has always been a view among some Reformed that they can teach “the indicative of what Christ has accomplished” without addressing the question of the extent of the atonement. But the nature of Christ’s righteousness cannot be clearly taught without saying that only the sins of the elect were imputed to Christ.

If Christ in some sense bore the sins of sinners who are eventually not justified, then Christ’s death cannot be taught as that which totally satisfies the demands of God’s law in a “complete” atonement” . Not talking about Christ’s death in terms of election (but only in terms of “covenant”) results in a very GRAY “now but not yet ” gospel which brings into the mix ( in our conscience and before God) books of the works of sinners (enabled somewhat by the Holy Spirit) .

Calvin — “When in scripture death only is mentioned, everything peculiar to the resurrection is at the same time included, and that there is a like synecdoche in the term resurrection.” (Institutes 2:16:13)

Fesko—“The resurrection does more than prepare its object for undergoing the judgment. The resurrection of the church is not the anticipation of the issue of judgment, but is de jure the final judgment.”

1 Timothy 3:16 “By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.”

If you are going to put your hope in two kinds of righteousness, it certainly would make sense to have two aspects of justification. But there is only one justification, and it is based on Christ’s death (and resurrection).

How was Christ justified? Not by becoming born again by the Holy Spirit. Christ was justified by satisfying the righteous requirement of the law for the sins imputed to Christ. Christ was justified by His death. Christ needed to be justified because Christ legally took the guilt of His elect, and this guilt demanded His death. Christ was not justified because of His resurrection. Christ’s resurrection was God’s declaration because of Christ’s death.

Romans 6:9–“We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God.”

Christ was declared to be just, not simply by who He was as an incarnate person, but by what Christ had done in satisfaction to the law. No righteousness was shared to Christ from others, because Christ earned His own justification by His own death. Romans 4:24-25 –Righteousness will be counted to us who believe in him who raised from the dead Jesus our Lord, who was handed over because of our sins and raised because of our justification.

The legal value and merit of Christ’s death is shared by God with the elect sinner, as Romans 6 says, when they are placed into that death. So there’s only the one righteousness. In the case of the justified elect, Christ’s one death is legally shared with them by God, and this one death is enough, because counted to them that one death completely satisfies the law for righteousness. (Romans 10:4)

Romans 6:7–“For one who has died has been justified from sin. 8 Now if we have died with Christ, we believe that we will also live with him.

The Norman Shepherd (“federal vision”) problem creeps in when people begin to think that since Christ was justified by what Christ did, then the elect also must be justified by what they are enabled to do. But there are NOT two justifications, one now by imputation, and another in the future, where we will be justified like Christ was. We are ONLY justified by what Christ did, and NOT by what Christ is now doing in us. Christ is not to be justified by what Christ will do, because Christ has already been justified by His obedience to law (even to death)

Hebrews 9: 26 now Christ has appeared one time, at the end of the ages, for the removal of sin by the sacrifice of Himself. (27 as it is appointed for people to die once—and after this, the judgment) 28 so also the Messiah, HAVING BEEN offered ONCE to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.

When Hebrews 9:28 tells us that Christ “appears a second time not to deal with sin,” this is not a denial of a future judgment after death for the non-elect. The Triune God will deal with the sin of the non-elect.

The point of Hebrews 9:28 is that the sins of the elect have already been dealt with once at the cross. This was not a provisional dealing with, the efficacy of which is yet to be determined by what God does in some of the sinners for whom Christ died.. Even the elect sinner’s faith in the gospel is a result and not a condition of Christ’s past dealing with sin and God having placed that sinner into Christ’s death.

Hebrews 9:26-28 depends on this one time dealing with sins in the past. The point is eliminated by those who teach that Christ was given for everybody and that sins now are dealt with by the Holy Spirit’s giving to some what was done for all. https://www.sermonaudio.com/sermoninfo.asp?SID=111514231124

Our faith does not impute Christ’s righteousness to us. Nor does God wait for our faith before God imputes Christ’s righteousness to us.

What is imputed to us? Christ’s atonement is imputed to us. It’s not the present status and work of Christ which is imputed to us. It’s the merit of Christ’s finished work of law satisfaction which is imputed to us. “Merely” Christ’s atonement. “Only” Christ’s righteousness.

I am not interested at all in any “common grace” or “prevenient grace” in which “baptism” fails to save those joined to Christ’s death.

“therefore all died.” 2 Corinthians 5:14 Smeaton—Paul uses two expressions interchangeably; that is, “He died for all”, and “all died in Him.” Paul is describing the same thing from two different points of view. The first of these expressions describes the vicarious death of Christ as an objective fact. The second phrase speaks of the same great transaction, in terms that indicate that we too have done it. So then, we may either say, “Christ died for us”, or “we died in Him.” Both are true. We can equally affirm that He was crucified for us, or we were co-crucified with Him. We are not referring here to two acts-one on Christ’s side and another on ours. Rather,we have but one public representative, corporate act performed by the Son of God, in which we share as truly as if we had accomplished the atonement ourselves.

Theopolis Institute– “Baptism didn’t fit nicely in an order of salvation chain in Reformed theology. But now that we understand baptism to bring one into union with Christ, it means the person baptized has all the benefits of Christ as long as he abides and remains in that union.”

Gaffin — “Paul does not view the justification, adoption, sanctification, and glorification of the believer as separate, distinct acts but as different facets or aspects of the one act of incorporation with the resurrected Christ….
“A person is engrafted into union with the resurrected Christ. As a result of this union, one is justified, adopted, sanctified, glorified–and all the other benefits of this union—at the moment one has faith in Christ. BUT“…for Paul the justification, adoption, sanctification, and glorification of the believer are future as well as present.”

Theopolis Institute—Most people are taught in Reformed churches to think linearly about salvation but “…if ‘washing’ on which ‘regeneration’ is directly dependent in Titus 3:5, refers to BAPTISM, then what Romans 6:3 teaches concerning BAPTISM as a sign and seal of incorporation with the resurrected Christ, and so the implications of that incorporation, will have to be brought to bear. Soteriology didn’t simply have “implications” on ecclesiology. Soteriology is ecclesiology. To be BAPTIZED into the Christian church is to be BAPTIZED into Jesus Christ. Historically, Reformed theology had a significant amount of ambiguity over what BAPTISM accomplished. If BAPTISM justified the child then, the child would be in the “golden CHAIN” and couldn’t fall away. Yet, the fact remained that many who are baptized did (and still do) fall away.

https://theopolisinstitute.com/the-changing-face-of-reformed-theology/

As I have argued many times in this blog, nobody gets away from “causal relationships” between “links”. One side can say the other side has “links” and their own side is “organic” (no causes, no links) but then they assume that “union” means “Christ in us” has priority and then they have to answer the question about what “causes” union. Does the Spirit’s gift of faith cause the union, or is the Spirit’s gift of faith the result of union? If the Spirit baptizes us into Christ, is that “Baptism” that which is administrated by church clergy? One side can accuse the other side—you look within, we look outside, but if neither side is pointing to Christ’s finished atonement outside us but instead pointing to “more and more indwelling and enabling”, they are both looking at the life of sinners, of Christians, instead of looking to Christ’s death.

Most Lutherans and Reformed folks are NOT looking to Christ’s imputation of the sins of the elect to Christ. Many of them are telling us to “look to our baptism”. Some Reformed and “sovereign grace” folks seem to think that God saves without the gospel. Some even have the patronizing sectarian idea that “others are not as well well taught ”…

Do we need to know the nature of the atonement to know the gospel? Yes. Do we need to know the extent of the atonement to know the nature of the atonement? Yes. If we think that the nature of the atonement is what God does by grace “in us”, does knowing the extent of such an “atonement” teach us the gospel? No.

Christ’s atoning death is outside us sinners. God’s imputation of Christ’s atonement is not the atonement. Whatever it is that joins us to Christ’s atonement (even if it’s regeneration or indwelling or “personal participation” as the unionists say), is not the atonement , and not the object of faith. The gospel is about Christ’s death for the sins of the elect imputed. I object to the objection to “different links” because “union” tends to turn out to always mean “ Christ in me” instead of “I died in Christ” or I am “justified in Christ”. The “union” party often does not deny but simply displaces the good news about the justice and the success of Christ’s death.

Beale—“initial justification and consummative justification (twofold justification) are grounded in believers’ union with Christ, the former coming by faith, and the latter through the threefold demonstration of the bodily resurrection, evaluation of works, and public announcement to the cosmos.” (525 NTBT)

Westminster Confession, Chapter 3: VI. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

Without the clear teaching (in the WCF) about redemption for the elect only, the propitiatory offering (Ephesians 5) will continue to be seen (as it is by “evangelicals”) as something conditioned on what God does in the sinner. God has offered to God a righteousness in Christ so that God’s justice requires each person for whom Christ died be given all the blessings of “salvation”, including the effectual call and faith in the true gospel.

Machen: From the cold universalism of the Arminian creed we turn ever again with a new thankfulness to the warm and tender individualism of …the gospel. Thank God we can say, as we contemplate Christ upon the Cross, not just: “He died for the mass of humanity, and how glad I am that I am amid that mass,” but: “He loved me and gave Himself for me; my name was written from all eternity upon His heart, and when He hung and suffered there on the Cross He thought of me, even me, as one for whom in His grace He was willing to die.

If we go back behind NT Wright and Gaffin (meeting with Federal Visionists, Faith not Sight) or even Daniel Fuller and Cranfield (the law misunderstood) we get to Norman Shepherd “The prophets and apostles viewed election from the perspective of the covenant of grace, whereas Reformed theologians of a later day have tended to view the covenant of grace from the perspective of election. The result of this, is that the reformed preacher no longer says “Christ died for you” – but, when these words are construed, not from the point of view of election, but of the covenant, then The Reformed evangelist can and must say on the basis of John 3:16,”Christ died for you.”

http://basketoffigs.org/NewPerspectives/Jones.htm

But Christ did not die “for you”. Christ died only for the elect. You cannot know if you are elect until you believe the gospel. And the good news is that Christ died only for the elect, and this is good news because the death of Christ really really did take away the sins of the elect (both guilt and punishment). Does this mean that elect people don’t sin? No. It means that their sins are paid for in advance. I realize that this is not good news for most people who describe themselves Christian. They want a religion that really makes people better than they otherwise would be. But the good news (only for those who believe the gospel is that our salvation is not conditional on our ever in this age getting any better.

Jeremiah 32:40 “I will put fear of Me in their hearts so they will never again turn away from Me.”

Advertisements

Letter to My Local Pca Pastor

October 13, 2017

Last night I went to see Heaven’s Gates and Hell’s Flames, a program co-sponsered by you and your congregation. What I saw and heard was a false gospel and a false Christ.

The cross was presented as something that the devil did to Jesus. There was no presentation of “sin” as that which demands the justice of God so that God gives the Son to satisfy justice for the sins of His people.

The cross was presented in the first five minutes as something that MADE NO DIFFERENCE at the end. Since it was clearly said several times that Jesus died for every person, nobody in the audience could conclude that the difference between saved and lost was Christ’s death on the cross.

(Big deal! he died for those in hell too)
Time after time, the difference was said to be what the listeners did. So there was no good news at all last night, but only commands to believe in a false Christ and a false gospel.

In the end Satan gets people for whom Jesus died. That ideas brings dishonor and reproach to Jesus and His work. Care you more for the approval of other clergy persons than do you do for the honor of Christ?

The entire presentation was one long appeal to the flesh, to the natural mind. Sample statements:
You all got a “knower”.
You got to humble yourself.
You got to have the courage to say the prayer.
It’s up to you in the next 60 seconds.
He’s the path, but you are the chooser.
You got to really mean it.
If you will stand up, you will be a “special person”.
God will not throw it in your lap.
It’s God’s gift, but your accepting the gift is the difference.
If you say this after me, your name will be written in the book.
And most infamously: “just do it!”
And then people clapped when they did it.

And I cried.

Before I was converted, I was more theologically sophisticated than other folks, and I would have been “righteously offended” . But I cried, helpless, not knowing what to do or to say. “God, do you want me to stand up and interrupt when they say that Jesus died for those who go to hell?” Maybe I should have. I don’t want to be a fatalist. I don’t want to shirk my responsibility to the truth. But then again, I want people to be offended at the gospel, not at me. It wasn’t my meeting. It wasn’t my church. It wasn’t my Christ who was being “pitched”.

The trouble is that you don’t preach the gospel because you don’t preach particular redemption. Thus you avoid the offense of saying that the difference between saved and lost is the death of Jesus (and that all those for whom Jesus died will be brought to faith in the true gospel and saved from the sin of idolatry involved in believing the false gospel.)

You may on occasion talk in code language that reassures some people that you believe what the WCF says about particular redemption. But you avoid the antithesis. Thus you avoid the truth. You agree that you only have another interpretation but speak peace to those who say that God is neither wise nor holy nor just in saving all for whom Jesus died.

I think you tolerate and sponsor what you really believe. If you think of Heaven’s Gates as the gospel, or even as “pre-evangelism”, then you do not really believe the gospel. “Unconditional grace” without preaching the just and effective death of Christ is not the gospel, but merely lawlessness. Romans 1:17–“in the gospel a righteousness is revealed”…

What was “sin” in the presentation? Doing drugs, social drinking, not going to church, and, ultimately, not accepting Jesus. But Romans 10:3 teaches us that it is sin to try to establish our own righteousness instead of submitting to the righteousness of God. The righteousness of God is not out there to be taken at people’s discretion.

The righteousness of God demands that those for whom Christ died will not only stop hating God and His righteousness but also that all of the elect be forgiven for their sin of hating God and His righteousness. When you abridge the gospel, you substitute your own wisdom for that of God.

What am I to do when nineteen clergymen say to the town in which I live that this is the gospel? I am not a pessimist: I do not believe that Satan ultimately rules even this present age. . But I know that Satan is behind the presentation I saw last night. Satan does not wear a red cape. He substitutes a false gospel for the real one and calls it grace

Your believing will not Cause you to be Born Again

July 1, 2017

John 3:18 He that believes not is condemned ALREADY

John 3:36 The one who refuses to believe in the Son will not see life. Instead, the wrath of God REMAINS on them

Not all sins, not all sin, was laid on the Savior
But every sin which was laid on Christ has been paid for by Christ’s death
No sin is not paid for by our believing

The believer who points to their believing and says that this believing made peace
is not yet believing the true gospel.
Different believers believe different gospels

Even if you don’t think your believing is the righteousness,
if you believe that Christ’s righteousness was for everybody
then you certainly don’t think it’s Christ’s righteousness which saves.

I Peter 2:24 who his own self bore OUR sins in his body on the tree
I Corinthians 15 Christ died FOR OUR SINS according to the Scripture

The cross is not about how God COULD save somebody
The cross is about how God WILL save all for whom Christ died
The cross is not about sinners already being saved before they believe
The cross is not about sinners being saved without knowing or believing.

The cross is about Christ having been imputed with all the sins of those God loves
The cross is about Christ’s death one time taking away God’s wrath for those sins
The cross is about God imputing Christ’s death to the elect and giving them faith
in that death as the righteousness which will save and give every blessing

II Peter 1:1 Peter, a slave and an apostle of Jesus Christ:To those who have obtained a faith of equal privilege with ours THROUGH THE RIGHTEOUSNESS of our God and Savior Jesus Christ.

Christ’s blood means Christ’s death
Christ’s righteousness means that Christ’s death
satisfies God’s wrath against sins

God does not buy God’s love for His people
God’s love for His people causes God to buy His people
Christ’s righteousness pays for God’s people

Romans 5: 8 But God proves His own love for US in that while we were still sinners, Christ died for us! 9 Much more then, since we have NOW been declared righteous by His blood, we WILL BE SAVED through Christ from wrath. 10 For if, while we were enemies, we were reconciled to God through the DEATH of His Son, then how much more, having been reconciled, WILL WE BE SAVED by His resurrection

Christ’s righteousness does not mean something else extra
besides Christ’s death satisfying God’s wrath
Christ’s righteousness is not Christ doing what Adam was supposed to do
God’s grace does not save apart from Christ’s death

Ephesians 1:7 in Christ we have redemption through His blood, the forgiveness of sins, according to His grace

All for whose sins Christ died were first objects of God’s love
God’s elect are not loved because they believe
God’s elect believe the gospel only because of God’s grace

Those who believe the gospel are free from condemnation
passed from death to life
but not because they believe and not because God saw that they would believe
believing the gospel is a gift of grace purchased by Christ’s death

Romans 8: If God is for us, who is against us?
32 God did not even hold back His own Son
but handed Him over for US all;
how will God not also ( along with His Son) GIVE us everything else?
33 Who can bring an accusation against God’s elect?
God is the One who justifies.
34 Who is the one who condemns?
Christ Jesus is the One who died,
but even more, has been raised;
Christ Jesus also is at the right hand of God
and intercedes for us.

All for whom Christ died will in time believe the gospel
the gospel is not that Christ died for all sins and all sinners
you can’t know if Christ died for you until after you believe the gospel

But how can you believe if you don’t know first if Christ died for you?
The gospel is not that Christ died for you
Christ died for the elect to give them the gift to believe

Those who believe are those for whom Christ died
we have no Bible to say that Christ died for anybody who never believes the gospel

Hebrews 9:12 Christ entered once into the holy place, HAVING OBTAINED PERMANENT REDEMPTION for US

But how can you believe if you don’t know if God will give you believing?

how can you take a breath without knowing if God will give you another breath?

why would you not want to breathe?

why would you insist on knowing that Jesus died for you before you would believe?

would you like it better if Jesus died for everybody even though not everybody will be saved from God’s wrath?

would you like it better if at least your believing was not a gift God gives also along with the death of Jesus?

would you like it better if it wasn’t the death of Jesus that made the difference but instead your believing?

would you like it better if God loved those who will perish under God’s wrath just as much as God loved those who God will save?

would God be more righteous to you if Christ’s death was not enough to turn sinners into those who believe what God says about Christ’s death?

would God be more righteous to you if God did not care what you believe about believing making the difference?

Does Christ’s righteousness depend on what you do with that righteousness?

Were You Born Justified and Then Later “Saved”?

June 12, 2017

There are preachers who teach the sovereignty of God who teach that God can justify (and has already justified) sinners who God has not taught the gospel. While these preachers assure us that these justified people will know and believe the gospel some day they also teach teach that God’s sovereign justice means that all the elect are justified before and without believing the gospel.

When these preachers teach that there are only two states, they are not talking about the difference between justification and condemnation. To them, the difference between “not being able to acceptably worship God” and “being saved” is NOT the difference between before and after justification. The eternal justification preachers teach that “saved” means “have learned the gospel”. They don’t think “saved” means “justified before God.”

Those who now think they are “saved” can talk about how other people “thought they were saved before they were saved until they were saved” But it turns out that some of these people think they were born justified before they knew the gospel. They think they were justified before they were “saved”. They think they were justified back when Jesus finished dying on the cross.

Phil 3:9–“and be found in Him, not having a righteousness of my own that comes from the law, but that righteousness which comes through faith…

God has not yet forgiven any sinners who God has not yet taught the gospel.

II Corinthians 4: 6 For God who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of God’s glory in the face of Jesus Christ

The truth of the gospel is not only God’s sovereignty but also God’s righteousness. This means that the gospel is not only about the justification of the elect sinner but also about the justification of God.

Palm 116:11—“I said in my alarm, ‘All mankind are liars’” The gospel gives all the honor and glory to God. In the gospel God is justified, and sinners who still don’t believe the gospel are still condemned. We see this in Romans 1:25 . All of us have been people who “exchange the truth for a lie”.

To pass over from condemnation to justification is to learn the gospel in which one’s confidence is not in what God’s sovereignty does in you but rather in what God has done in Christ outside you. Christ only died for the elect. Christ only died for those who will believe the gospel. One of the blessings of the gospel is that God teaches the elect the gospel and causes them to believe the gospel. Those who were once slaves of sin “become obedient from the mind to the standard of doctrine to which they are committed” (Rom 6:17) so that there are “things of which you are now ashamed” (Rom 6:21).

Before you were justified You may have already believed in God’s sovereignty and also been ashamed of immorality, without ever knowing God’s gospel about justification. The Cains of this world are ready for a self-examination and contrast in terms of their morality or their assent to God’s sovereignty. But as long as they have not come to the light of the gospel , they still love darkness and their evil deeds are still charged against them.. (John 3:19)

It is idolatry to only know a God who is sovereign. The true God is also righteous.

Psalm 51:4-6—“Against you have I sinned and done what is evil, so that you are justified in your words and blameless in your judgment…Behold you delight in truth…” Two things go together: God tells the truth, we were born in the wrong.

II Thessalonians 1: 6 It is righteous for God to repay with affliction those who afflict you 7 and to reward with rest you who are afflicted, along with us. This will take place at the revelation of the Lord Jesus from heaven with His powerful angels, 8 taking vengeance with flaming fire on those who don’t know God and on those who don’t OBEY THE GOSPEL OF OUR LORD JESUS

II Thessalonians 2: 10 They perish because they did not accept the love of THE TRUTH IN ORDER TO BE SAVED. 11 For this reason God sends them a strong delusion so that they will believe what is false, 12 so that all will be condemned—THOSE WHO DO NOT BELIEVE THE TRUTH but enjoyed unrighteousness.

The gospel is good news for the elect, but not without also being first bad news. The gospel does not tell the elect that they are elect. The gospel does not tell the elect that they are already justified. The gospel does not tell the elect that all the elect are already justified. You can call it “law before gospel” if you wish. But part and parcel of justifying God (and trusting God’s true gospel) is taking sides with God against our-selves. Before justification, God and us can’t both be right. God is right, and we are wrong.

If we ever get to thinking that God is so sovereign that God justifies elect sinners before teaching them the gospel, then we takes sides against what the Bible teaches about the difference between election, atonement, and justification. We should not only confess that God is going to get God’s way, that God is going to win. We need to learn to confess that the way God acts in history . God justifies God in history (by means of Christ’s death in history) God justifies his elect in history. Believing the gospel is not a condition for God placing the elect sinner into Christ’s death. Believing the gospel is not a condition for God imputing Christ’s death to the elect sinner. But believing the gospel is also not the “evidence and result” of having been born justified, All those who do not yet believe the gospel are not yet justified. And all those who are justified before God believe the gospel.

Romans 3:22 –“the righteousness of God through faith in Jesus Christ for all who believe”. For all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood THROUGH FAITH. This was a demonstration, I say, of His righteousness at the present time, so that He would be just AND the justifier of the one WHO HAS FAITH IN JESUS

Romans 4:13–“the promise did not come through the law but through the righteousness of faith….

God is true. God is God. To be ignorant of the righteousness of God (His attribute, not only Christ’s saving work and gift) is to an idolater, to be one who still does not know the true God. Romans 3:3 tells us that God’s faithfulness proves that God is the true God. Isaiah 42:3—“He will faithfully bring forth justice.” Isaiah 45:19—“I did not speak in secret, in a land of darkness. I did not say to the seed of Jacob, seek me in vain. I the Lord speak the truth. I declare what is right”.

Many who teach the sovereignty of God speak of “blessed inconsistency” instead of realizing that knowledge of how God justifies is wonderful knowledge of God!

Many who teach the sovereignty of God also engage in rationalizations and self-deceptions. They tell us, “well at least our being justified before we know the gospel shows us the sovereignty of God. We can’t be bothered to look back to any passing from death to life. Why bother with talking about before and faith in the gospel, or about “when in condemnation” or “before justification”. Since the Arminians confuse faith with Christ’s righteousness, we won’t make that mistake. We will exalt the sovereignty of God by teaching that justification is independent (before and without) God teaching us the gospel

But God is not a respecter of persons. God takes sides with Himself, against all those not yet imputed with Christ’s death. The only elect sinners that God has already justifies are those God has placed into the death of Christ.

Romans 8:10–”but if Christ is in you.., the Spirit is life because of righteousness.”

II Peter 1:1, “To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ.”

Romans 4:24 Righteousness will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was handed for our trespasses (past and future) and raised for our justification (past and future)

ROMANS 6:17 But thanks be to God, that you who WERE ONCE slaves of sin HAVE BECOME obedient from the heart to the standard of teaching to which you were committed, 18 and, HAVING BEEN justified from sin, HAVE BECOME slaves of righteousness.

Romans 16:7 “Greet Andronicus and Junia, my fellow countrymen and fellow prisoners. They are noteworthy in the eyes of the apostles,and they were also in Christ before me.” Christ being in us is not the same reality as us being in Christ, and the Apostle Paul does not say that these other elect were born again before him. Paul say they were “in Christ” before him. That’s not the new birth or election. That’s justification

God is not some neutral arbitrator. God is one of the parties in God’s lawsuit against sinners. The God we have offended by being sinners (exchanging truth for idolatry) is the God who will judge all sinners.

Eternal justification preachers falsely reason from the fact that God’s imputation of Christ’s death is before faith to a conclusion that God’s justification is also before and without faith in the gospel. But the imputation of Adam’s sin and condemnation are two distinct matters, and condemnation is the result of God’s imputation of Adam’s sin.

God’s imputation of the sins of the elect to Christ is distinct from God’s imputation of Christ’s death to the elect (Romans 6 baptized–not water, not with the Spirit– into the death). Eternal justification folk have nothing to say about justification in the before and after of Romans 6 and Ephesians 2. T

They tend to assume that Galatians 2 (despite its context) is not talking about justification (freedom from guilt, positive legal standing in Christ) but about the new birth (learning the gospel).

God’s imputation of Christ’s death results in God’s effectual calling, faith and justification. God’s declaration of justification is not apart from God’s creating hearing by faith in God’s gospel.

Cunha, p 83—” To say that faith is merely an awareness of justification that has occurred prior to faith is to define faith in a way that is foreign to Scripture….

David Clarkson, Of Faith, p 75—Faith at first relies on Christ, not as one that has pardoned my sin, but as one through whom pardon is to be obtained. The persuasion that sin is pardoned is a consequence of faith. Faith is not the persuasion that my sin is pardoned.

James Haldane, The Doctrine of the Atonement, p 115–”When does the act of justification take place? In time or before time? Like every other purpose of God, justification was God’s purpose before the ages, and like the act of creation, justification is an act carried out in time. We may as well talk of eternal resurrection as talk of eternal justification,”

Romans 8: 12 We are not obligated to the flesh to live according to the flesh, 13 for if you live according to the flesh, you are going to die.

Believing a false gospel is flesh, and if you believe a false gospel, you are going to die. Being immoral is flesh, and if you believe and confess the true gospel, you believe and confess the forgiveness of your immorality (past and future)

You will notice that I have not talked about the nature of faith and assurance. I cannot talk about everything all at once. I don’t make distinctions between me “really believing” and other people “only having their heads stuffed with intellectual doctrines”.

My question is about the object of knowledge. What is the gospel? Does the gospel tell us that all the elect are already justified? No, it does not. Does the gospel tell us that being “saved” is not justification but the new birth? No, it does not. Does the gospel tell us that Christ’s righteousness is Christ keeping the law Adam and Moses were supposed to keep? No, the gospel is about Christ’s death as the basic difference between those who will be justified and those who will not be justified. All for whom Christ died will be justified.

Christ’s Works or Christ’s Faith or Christ’s Death?

May 11, 2017

Philippians 3: 8 More than that, I also consider everything to be a loss in view of the surpassing value of knowing Christ Jesus my Lord. Because of Him I have suffered the loss of all things and consider them filth, in order that I gain Christ 9 and be found in Him, not having a righteousness of my own from the law, but one that is THROUGH FAITH in Christ—the righteousness FROM God

Among those of us who agree that there is a difference between the imputation of the righteousness and the righteousness, and who also agree that RIGHTEOUSNESS IS THE JUDICIAL BASIS FOR JUSTIFICATION, is there agreement about the nature of the righteousness?

Does Christ have a righteousness of His own from His keeping the law?
Or does the righteousness of Christ come from His death as satisfaction of the law?

Or Both?

Does Christ’s death only gets us forgiveness?

Does Christ’s death only get us back to where Adam was before Adam was before Adam sinned?

Does Christ’s death only return us back to only sinless but not righteous?

But didn’t Adam before Adam’s sin have righteous fellowship with God?

Yes, God not only commanded Adam not to eat from the tree but also to “have dominion”, but did Adam need more than Adam already had to be righteous? Did Adam have to do something to stay righteous? Did Adam have to NOT DO something to stay righteous?

Genesis 2: 15 The Lord God took the man and placed him in the garden of Eden to work it and watch over it. 16 And the Lord God commanded the man, “You are free to eat from any tree of the garden, 17 but you must not eat from the tree of the knowledge of good and evil, for on the day you eat from it, you will certainly die.”

Genesis 1: 28 God blessed them, and God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth.

Even though Christ’s death was successful , did Christ’s death only “accomplish” getting our old clothes off and getting us clean?
]
Is it true that Christ’s death does not give us new clothes?

Is it only Christ’s acts of resisting Satan’s three temptations which give us the new clothes? Or was it the physical circumcision and water baptism of Christ which gives us the new clothes?

Christ’s death is not “obedience to the law”. Christ’s death is satisfaction of the law. The law requires obedience or death, the law does not say that death is obedience.

Genesis 3: 7 Then the eyes of both of them were opened, and they knew they were naked; so they sewed fig leaves together and made loincloths for themselves.

Genesis 3: 21 The Lord God made clothing out of skins for Adam and his wife, and the Lord God clothed them.

Christ’s Incarnation as Human Does Not Mean that His Death is for Everyone, by Tianqi Wu

March 3, 2017

Tianqi Wu — Being a human death does not mean that Christ’s death has saving value for all human beings. If Christ did not bear someone’s sins, then his death has no saving value for specific sinners.
Many people think it sounds pious to separate Christ’s death from the imputation of specific sins to Christ and say that Christ’s death has “intrinisic value” because of His “infinite deity” . But apart from God’s imputation of specific sins, Christ’s death is not a sin offering. No matter how much you seek to praise the dignity of the person of Christ, if his death is not a sin offering for someone, then Christ’s death is not the objective reality which saves any sinner from God’s wrath.

Some will agree that Christ’s death is not sufficient for angels because Christ did not take angelic nature but human nature. They do not say, Christ’s death has “infinite value” and therefore is sufficient for angels as well. Yet they assume that Christ’s death was also sufficient for non-elect humans. To them what matters most is Christ’s incarnation and all that matters is that Christ died a human death. To them, imputation is something the sinner is enabled to do.

But dying a human death, in itself, does not mean salvation for anybody at all. For a sinner to be justified, Christ had to die the death that is the punishment for their sins. For this to happen there must be a transfer of guilt of their sins to Christ. This transfer of guilt happened only if Christ is their representative, which relation happened only if their election in Christ was ordained by God’s counsel.

The sufficient but efficient distinction attempts to fudge this, by making Christ’s death have a less specific nature under the cover of “infinity”, and at the same time introducing conditions for using Christ’s death. Thus regeneration becomes the specific grace which enables the elect to make Christ’s death work for them. In this view, Christ’ ‘s death is not a propitiation for specific persons

Did Christ’s Death At least Give Everybody an Incomplete Justification?

August 5, 2016

What good is an incomplete justification? If the justification is incomplete because you did not complete it, then you end up being condemned by God’s “grace” and not by God’s law.

Instead of hearing the gospel and being condemned by it, on this theory, you would have been better off not hearing the gospel and then you could not be condemned by your lack of faith in not accepting the grace “God” had for you. Had you not heard the gospel, God could not have condemned you! Those who teach that all sin is against grace have a “don’t ask and don’t tell” kind of “gospel.”

God decreed the non-election of the non-elect before the ages, and so God excluded certain humans from salvation, even while ordaining these humans to be sinners.

It is not necessary to preach law before gospel until despair is created, and only then the gospel as hope. This one-two step can be a way of assuming or implying that sinners can actually take sides against themselves without any hope of forgiveness.

True repentance is not produced by the law only, however, but by the revelation of the gospel. Since the justice of God is a part of the gospel, there is no need to preach law separately before gospel.

But even the non-elect are commanded to believe the gospel
Believing the gospel is NOT believing that “God has grace for me” or that “God has grace for everybody”

The promise of the gospel is that as many as believe the gospel will be justified, so that anybody who says I believe the promise but I don’t believe that there is grace for me….is not yet believing the promise

The non-elect do NOT “exclude themselves” from election. The gospel is not the law, and we are born condemned, so that those who never hear the gospel are still condemned. Rejection of the gospel is not the basis of condemnation ,John 3:18-20 teaches that there is no escape from condemnation except by the gospel.

John 3: 18 Anyone who believes in Him is not condemned, but anyone who does not believe is already condemned, because he has not believed in the name of the One and Only Son of God. 19 “This, then, is the judgment: The light has come into the world, and people loved darkness rather than the light because their deeds were evil. 20 For everyone who practices wicked things hates the light and avoids it, so that his deeds may not be exposed.

Terrance Tiessen agrees with the Arminians that Christ’s death gets rid of many sins for everybody but not all the sins of anybody because he thinks it’s faith which unites you to Christ. Many Arminians think the only sin which condemns anybody is lack of faith. They think that the good news was that God loved you but you didn’t have faith in God’s grace for you.

Tiessen—“I propose that one of the universal benefits of Christ’s atoning death is the forgiveness of sins of ignorance. Because any and all sin deserves God’s judgment, namely, death, everyone who sins objectively, having done what is morally wrong by God’s standard, deserves to be punished. Before the law of God, they stand guilty. When God chooses not to punish us for unintended sin, however, he does not simply say: “That is OK, it doesn’t matter.” It does matter, and it violates God’s holiness and disrupts the shalom, the total well being, of God’s creation. When God, the Judge of all moral beings, chooses not to punish us for that unintended moral violation, his own holiness is preserved, I suggest, by the fact that Jesus paid the penalty for sin.”

Tiessen—“Of course, I am not here speaking of the complete justification that leads to eternal life, simply of acts for which God does not hold the ignorant sinner accountable. But, nonetheless, I am suggesting one of the ways in which Jesus satisfied the just wrath of God against sin, is in his providing a sacrifice of atonement which God applies to sins of ignorance, that is to say, to acts which, though sinful, were done in good faith (as per Rom 14). This was typified in the old covenant provision of sacrifices for sins done unintentionally (Leviticus 5:17-19; Numbers 15:22-28), particularly in the annual offering of the high priest, which was for his own sin and “for the sins committed unintentionally by the people” (Hebrews 9:7).

Tiessen–“Of much greater magnitude than God’s forbearance of sins done in ignorance is God’s forgiveness of sins done deliberately. No provision was made for these sins in the old covenant sacrificial system. Yet that is precisely what God does to all whom he graciously justifies, not on account of their own righteousness, but on account of the righteousness of Jesus, in whom they are incorporated by faith.”

http://rethinkinghell.com/2016/07/what-did-jesus-suffer-for-us-and-for-our-salvation/

In his attempt to say that lost people are lost only because of themselves, Andrew Fuller taught a common prevenient moral ability to believe (his false gospel).

It is now more and more common to think of all sin as sin against grace. This tends to remove the antithesis between law and grace .

William Lane Craig, In Pinnock, the Grace of god and the Will of Man, p 157—-“God desires and has given sufficient grace for all people to be saved. If some believe and others do not, it is not because some received prevenient grace and some did not. The efficacy of God’s grace is UP TO US, because every person is moved by God in a measure sufficient for salvation.”

Wesley, Working Out Our Own Salvation—“Allowing that all persons are dead in sin by nature, this excuses none, seeing that there is no man in a state of nature only. There is no man, unless he has quenched the Holy Spirit, that is wholly void of the grace of God. No man sins because he has not grace, but because he does not use the grace he has.”

Horton–God promises his saving grace in Christ to each person in baptism, whether they embrace this promise or not. Yet they must embrace the promise in faith. Otherwise, they fall under the covenant curse without Christ as their mediator.

https://www.thegospelcoalition.org/article/kingdom-through-covenant-a-review-by-michael-horton/

Paul Helm—“We may note that one thing that the Amyraldian proposal does is to weaken connection between the plight of the race in the fall of Adam. For now the responsibility of each of the non-elect comes simply from hearing and not receiving the message of grace.”

http://paulhelmsdeep.blogspot.com/2015/04/amyraut-one-more-time.html

Tom Nettles—”The idea of universal atonement is not demanded by the Bible at all, but only by the inference drawn from a no-grace-no-justice assumption…. The piggy-backing of grace onto the command to believe the gospel does not come from the Bible. The whole idea of obligatory grace is contrary to the biblical presentation of grace.