#SBC
"First, this view maintains that Christ’s death actually saves. Scripture nowhere teaches that Christ came into the world to make salvation possible, much less that it becomes actual because of faith in Christ. This would be to make the instrument of receiving salvation (viz., faith) the basis of redemption. The good news everywhere announced in the Scriptures is that God has reconciled us to himself through Christ’s death, that this happened at the cross with Christ’s blood-shedding, and that it has secured an objective forgiveness of sins (Isa. 53:10–11; Matt. 26:28; John 1:29; 3:17; 4:42; 1 Tim. 1:15; etc.). “Now that we are reconciled [by his death], shall we be saved by his life” (Rom. 5:10). All for whom Christ died have been redeemed, reconciled, and saved from the wrath of God. Through faith we receive this salvation that was accomplished at Golgotha. The “once and for all” accomplishment of Christ in his saving work at the cross leaves nothing for sinners to complete by their own actions, whether their decision or effort (Rom. 9:12–16). This is why the evangelistic appeals in the New Testament are unhesitatingly joyful and full of comfort. All who embrace this gift are assured that Christ’s work has already secured their salvation, the benefits of which they now receive through the gracious work of the Spirit that was included in Christ’s purchase of his people. Second, this view emphasizes the relationship between the Trinity and redemption. In the eternal councils of the Trinity (the covenant of redemption), the Father elected a certain number of the human race and gave them to his Son as their guardian and mediator, with the Spirit pledging to bring them to Christ in order receive all of the benefits of his mediation. Jesus said that he came not to make salvation possible but to actually save “all that the Father gives me.” He adds, “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day…. this is why I told you that no one can come to me unless it is granted him by the Father” (John 6:37–39, 65). In John 10, Jesus said, “The good shepherd lays down his life for the sheep…. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (John 10:11, 14–15), which includes Gentiles as well as Jews (v. 16)"
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1649-1668). Zondervan. Kindle Edition.
"In the New Testament letters as well, there is the correspondence between the will and the work of the Father, the Son, and the Spirit in election, redemption, and calling, which creates an unshakable ground of comfort. From the mass of fallen humanity, the Father has elected individuals “in Christ” (Rom. 8:30–34; Eph. 1:4–13).32 Scripture clearly teaches that the Father chose many, but not all, to eternal life and entrusted their salvation to the Son (John 6:38–39; 15:16; 17:9; Rom. 8:29; Eph. 1:4–5, 7, 15). Scripture also teaches that the Spirit effectually calls the elect and unites them to Christ. Although they do indeed believe in Christ, it is because of God’s sovereign grace rather than their own free will: the Spirit brings the elect to Christ, giving them faith (John 1:12–13; 6:44; 15:16; Rom. 8:30; 9:6–24; Eph. 2:8; 2 Thess. 2:13). Chosen in Christ “before the foundation of the world,” the elect are redeemed by Christ and united to Christ by the Spirit (Eph. 1:3–14). Luke reports that when a group of Gentiles heard the gospel, “as many as were appointed to eternal life believed” (Acts 13:48). Our entire salvation is credited not to the cooperation of sinners with God, but to the cooperation of the persons of the Trinity. In unity with the Father and the Spirit, the Son’s purpose was to save the elect. No charge can be brought against “God’s elect,” since Christ has redeemed them and intercedes for them in heaven (Rom.8:33–34). Therefore, Christ’s death is referred to as “the blood of the eternal covenant” (Heb. 13:20). Peter wrote to believers as those who are chosen “for obedience to Jesus Christ and for sprinkling with his blood” (1 Peter 1:2). The rest are “vessels of wrath prepared for destruction” (Rom. 9:22). Prior to their decision—indeed their existence — God elected Jacob and rejected Esau, exhibiting God’s prerogative to show mercy on whomever he chooses (Rom. 9:1–21). Jesus actually redeemed his elect (Rom. 8:32–35), his sheep (John 10:11, 15), his church (Acts 20:28; Eph. 5:25–27), and his people (Matt. 1:21). He gave “his life as a ransom for many” (Matt. 20:28; 26:28; cf. Isa. 53:12; Heb. 9:28). Sent to fulfill the Father’s purpose, Jesus was confident that “nothing of all that he has given me” will be lost but will be raised on the last day (John 6:38–39). The Savior entered Paradise as conqueror with the triumphant announcement, “Behold, I and the children God hasgiven me” (Heb. 2:13). All of this shows “the heirs of the promise the unchangeable character of his purpose,” which was “guaranteed … with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us” (Heb. 6:17–18). “He has … accomplished redemption for his people’ (Luke 1:68 NASB, emphasis added). Third, this view places the focus entirely on Christ rather than on the believer. How do I know if I am one for whom Christ died? The only answer given in Scripture is that we look to Christ, in whom we were chosen and whose death is sufficient every human being — indeed, for a thousand worlds. However, short of affirming universal salvation, the alternative views hold that in spite of Christ’s objective work, many for whom he died will be finally lost, bearing their own judgment. But what then of Christ’s promise above that he will not lose any of whom the Father had given him?"
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1676-1706). Zondervan. Kindle Edition.
"If Christ’s sin-bearing does not actually bear away God’s wrath for every person for whom he died, then, as Herman Bavinck concludes, “The center of gravity has been shifted from Christ and located in the Christian.” Instead of Christ’s objective work, “faith is the true reconciliation with God.”33 In this view, then, faith not only receives this reconciliation but accomplishes it, and faith becomes a saving work — the basis of, rather than the instrument of receiving, God’s forgiving and renewing grace."
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1715-1720). Zondervan. Kindle Edition.
"First, this view maintains that Christ’s death actually saves. Scripture nowhere teaches that Christ came into the world to make salvation possible, much less that it becomes actual because of faith in Christ. This would be to make the instrument of receiving salvation (viz., faith) the basis of redemption. The good news everywhere announced in the Scriptures is that God has reconciled us to himself through Christ’s death, that this happened at the cross with Christ’s blood-shedding, and that it has secured an objective forgiveness of sins (Isa. 53:10–11; Matt. 26:28; John 1:29; 3:17; 4:42; 1 Tim. 1:15; etc.). “Now that we are reconciled [by his death], shall we be saved by his life” (Rom. 5:10). All for whom Christ died have been redeemed, reconciled, and saved from the wrath of God. Through faith we receive this salvation that was accomplished at Golgotha. The “once and for all” accomplishment of Christ in his saving work at the cross leaves nothing for sinners to complete by their own actions, whether their decision or effort (Rom. 9:12–16). This is why the evangelistic appeals in the New Testament are unhesitatingly joyful and full of comfort. All who embrace this gift are assured that Christ’s work has already secured their salvation, the benefits of which they now receive through the gracious work of the Spirit that was included in Christ’s purchase of his people. Second, this view emphasizes the relationship between the Trinity and redemption. In the eternal councils of the Trinity (the covenant of redemption), the Father elected a certain number of the human race and gave them to his Son as their guardian and mediator, with the Spirit pledging to bring them to Christ in order receive all of the benefits of his mediation. Jesus said that he came not to make salvation possible but to actually save “all that the Father gives me.” He adds, “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day…. this is why I told you that no one can come to me unless it is granted him by the Father” (John 6:37–39, 65). In John 10, Jesus said, “The good shepherd lays down his life for the sheep…. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep” (John 10:11, 14–15), which includes Gentiles as well as Jews (v. 16)"
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1649-1668). Zondervan. Kindle Edition.
"In the New Testament letters as well, there is the correspondence between the will and the work of the Father, the Son, and the Spirit in election, redemption, and calling, which creates an unshakable ground of comfort. From the mass of fallen humanity, the Father has elected individuals “in Christ” (Rom. 8:30–34; Eph. 1:4–13).32 Scripture clearly teaches that the Father chose many, but not all, to eternal life and entrusted their salvation to the Son (John 6:38–39; 15:16; 17:9; Rom. 8:29; Eph. 1:4–5, 7, 15). Scripture also teaches that the Spirit effectually calls the elect and unites them to Christ. Although they do indeed believe in Christ, it is because of God’s sovereign grace rather than their own free will: the Spirit brings the elect to Christ, giving them faith (John 1:12–13; 6:44; 15:16; Rom. 8:30; 9:6–24; Eph. 2:8; 2 Thess. 2:13). Chosen in Christ “before the foundation of the world,” the elect are redeemed by Christ and united to Christ by the Spirit (Eph. 1:3–14). Luke reports that when a group of Gentiles heard the gospel, “as many as were appointed to eternal life believed” (Acts 13:48). Our entire salvation is credited not to the cooperation of sinners with God, but to the cooperation of the persons of the Trinity. In unity with the Father and the Spirit, the Son’s purpose was to save the elect. No charge can be brought against “God’s elect,” since Christ has redeemed them and intercedes for them in heaven (Rom.8:33–34). Therefore, Christ’s death is referred to as “the blood of the eternal covenant” (Heb. 13:20). Peter wrote to believers as those who are chosen “for obedience to Jesus Christ and for sprinkling with his blood” (1 Peter 1:2). The rest are “vessels of wrath prepared for destruction” (Rom. 9:22). Prior to their decision—indeed their existence — God elected Jacob and rejected Esau, exhibiting God’s prerogative to show mercy on whomever he chooses (Rom. 9:1–21). Jesus actually redeemed his elect (Rom. 8:32–35), his sheep (John 10:11, 15), his church (Acts 20:28; Eph. 5:25–27), and his people (Matt. 1:21). He gave “his life as a ransom for many” (Matt. 20:28; 26:28; cf. Isa. 53:12; Heb. 9:28). Sent to fulfill the Father’s purpose, Jesus was confident that “nothing of all that he has given me” will be lost but will be raised on the last day (John 6:38–39). The Savior entered Paradise as conqueror with the triumphant announcement, “Behold, I and the children God hasgiven me” (Heb. 2:13). All of this shows “the heirs of the promise the unchangeable character of his purpose,” which was “guaranteed … with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us” (Heb. 6:17–18). “He has … accomplished redemption for his people’ (Luke 1:68 NASB, emphasis added). Third, this view places the focus entirely on Christ rather than on the believer. How do I know if I am one for whom Christ died? The only answer given in Scripture is that we look to Christ, in whom we were chosen and whose death is sufficient every human being — indeed, for a thousand worlds. However, short of affirming universal salvation, the alternative views hold that in spite of Christ’s objective work, many for whom he died will be finally lost, bearing their own judgment. But what then of Christ’s promise above that he will not lose any of whom the Father had given him?"
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1676-1706). Zondervan. Kindle Edition.
"If Christ’s sin-bearing does not actually bear away God’s wrath for every person for whom he died, then, as Herman Bavinck concludes, “The center of gravity has been shifted from Christ and located in the Christian.” Instead of Christ’s objective work, “faith is the true reconciliation with God.”33 In this view, then, faith not only receives this reconciliation but accomplishes it, and faith becomes a saving work — the basis of, rather than the instrument of receiving, God’s forgiving and renewing grace."
Horton, Michael S. (2011-10-11). For Calvinism (Kindle Locations 1715-1720). Zondervan. Kindle Edition.
No comments:
Post a Comment