Sola Fide

Sola Fide; "Faith Alone" or, the long and short of it, Salvation by grace through faith alone. This is one of the five Solas and, indeed, is a staple to our faith. However, I have heard it sadly said that the "Alone" is nowhere found in Scripture and thusly invalidates this truth. I will here address this heresy.
The specific passage from whence this doctrine comes is this,

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God (Ephesians 2:8)

This was a doctrine Martin Luther struggled with for along time, or, that is, didn't understand. Up unto this point, he believed that one must live a complete and holy life. Which is true if we wish to be holy and acceptable before God Almighty. Luther became a monk so as to attain this but found, rightly so, that his righteousness was as filthy rags (Isaiah 64:6). Everything he did he found was not enough and that to the core, he was a wicked being that had no hope of salvation! That is, until he found Ephesians 2:8. Here we see clearly that our salvation is the gift of God, given us by no merit of our own as Scripture clearly shows! We have done nothing to earn this gift, nay, not even said the word (Ephesians 1:4-6). Though yes, we have responsibility, must keep a healthy balance here, that is for another discussion.
So in summery, our anthem of Salvation by Grace through Faith Alone is merely a summery of Eph 2:8. Salvation by Grace: "For by grace you have been saved". Through Faith: "through faith". Alone: "And this is not of your own doing; it is the gift of God, not a result of works, so that no one may boast" (Eph. 2:9 added for emphasis).

Soli Deo Gloria

A Contextual and Honest Explanation of Romans Nine

Romans chapter nine is a passage that is not often mentioned by non-Calvinists. When brought up, it is often dismissed as speaking of nations, or is explained away by the philosophical construction of "Foreknowledge." Why is this passage treated with such contempt, you ask? The answer is simple: It greatly disturbs long-held traditions of those who kick against God's word. A friend of mine recently posted an appendix in an attempt to explain why Romans nine does not teach the sovereignty of God, however once again the clear teaching of the passage was muddled by the beloved man-made doctrine of free will. This note is first and foremost an attempt to edify the saints of God with scriptural truth, even if from a weak and lowly vessel. Secondly, it is a humble invitation to this friend of mine, who seems to be very certain that Calvinism is false, to test her traditions with scripture. It is my contention that one can not go verse-by-verse through this chapter without being confronted with uncondiional election--God's sovereign choice (and right) to choose who will go to Heaven or Hell. I know that this doctrine is hated in today's church, but Spurgeon made a good point when he said that we must not dull the sharp edges of some doctrines in order to make them more acceptable to our flesh (see Spurgeon, A defense of Calvinism).

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel;nor are they all children because they are Abraham’s descendants,

This is the introduction to this tremendous chapter. The context becomes clear--Paul is anticipating his audience's response to his teachings: "Well, Paul, if Jesus really is the Messiah, hasn't He failed miserably, since the Jews have rejected Him?" And Paul responds that although he is very broken in his heart over the fact that his countrymen have rejected the Messiah, he knows that the word of God has not failed. He says this is because "not all Israel are descended from Israel." In other words, God's people are not God's people simply by physical descent. How are they made His people, then?

but: "THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED." That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON." And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, "THE OLDER WILL SERVE THE YOUNGER." Just as it is written, "JACOB I LOVED, BUT ESAU I HATED."

Mankind is made God's people through God's sovereign election of individuals. The result of God's choosing was that Isaac and Jacob were God's people and Ishmael and Esau were excluded from God's blessings. Many make the argument from this text that the election is nations, not people; and the election is unto lands, not salvation. How one gets this interpretation is hard to understand, for the text is simply not speaking of nations, but of God's election of Isaac and Jacob as the people of God. Yes, the result of this election is that Israel came from Jacob and not Esau, but what IS Israel? Israel is the chosen people of God; and Paul says that the reason that this is so is because God chose Jacob as a child of promise, and passed over Esau. Thus, Jacob was chosen as a member of God's true people, while Esau was excluded from salvation. Salvation was not given to the Edomites because they are not the people of God even though they descended from Abraham; only the children of promise are the people of God--And they are determined not from a bloodline but from God's sovereign choice. We are made children of promise through faith in Abraham's seed, Christ, as Paul clearly sets forth in the rest of the context of Romans:

and he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, (4:11)

and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised. (4:12)

For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, (4:16)

And in Galatians:

Therefore, be sure that it is those who are of faith who are sons of Abraham. (3:7)

And you brethren, like Isaac, are children of promise. (4:28)

Does that phrase, "children of promise," sound familiar to you? It should, for Romans 9 is about God's sovereign choice of those who are children of promise (9:8).

This is the Biblical way to view Romans nine. By comparing scripture with scripture we see that in Paul's theology New Testament believers are the children of promise and heirs of Abraham's covenant through faith in Christ; and Romans nine teaches us that it is God's sovereign choice that determines who is included in that category. That Paul has this in view is evident from what follows from Romans nine.

What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION." So then it does not depend on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, "FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH." So then He has mercy on whom He desires, and He hardens whom He desires.

God has mercy on some, and hardens some. He includes some into His fellowship and chooses some as His people, while passing over some. Paul gives an example that God restrains mercy from some by the example of Pharaoh, who was raised to power in Egypt for the very purpose that he would display God's power in that nation through the magnificent plagues and destruction of him and his army. Don't believe me? Read Exodus 14:16, 17:

As for you, lift up your staff and stretch out your hand over the sea and divide it, and the sons of Israel shall go through the midst of the sea on dry land. As for Me, behold, I will harden the hearts of the Egyptians so that they will go in after them; and I will be honored through Pharaoh and all his army, through his chariots and his horsemen.

How was God honored through Pharaoh and all his army? By God showing His wrath and making His power known (Romans 9:22) in their death when the waves crashed over them. Some say "Well, Pharaoh hardened his own heart." I agree. The traditional Calvinistic view of hardening is God restraining His common grace toward sinners (as seen in Romans 1 and elsewhere). Thus God was simply allowing Pharaoh to live in accordance with his sinful heart. Continuing on in our study:

You will say to me then, "Why does He still find fault? For who resists His will?" On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,

Paul anticipates the very objection that is still given against God's sovereignty. The argument Paul anticipates is, in essence, "Well, we're all just puppets if this is true, aren't we?" This same exact argument was given to me in a discussion yesterday about Romans nine! It seems that those who wish to deprive God of His rightful throne have not come up with better arguments over 2,000 years. Paul does not entertain these opponents nor does he apologize for dealing a death blow to their view of man's autonomy, but replies with a sobering rebuke; saying in effect "Who do you think you are?" (See Sproul's commentary on Romans).

Are we to believe, at this point in Paul's argument, that he is not speaking of election to personal salvation? How does one reconcile "vessels of mercy/wrath" with the previous argument that this passage speaks of nations? By Paul's own argument that theory is overthrown. Indeed, most who hold to that belief, when attempting to interpret this chapter, make a sudden switch from Paul speaking of nations in his arguments about Jacob and Esau to speaking of individuals in this portion. What in the context, though, warrants such a switch? Nothing of course. Isaac and Jacob were vessels of mercy; Esau, Ishmael and Pharaoh were vessels of wrath. This is the simple reading of the text. Paul now includes us in his argument.

even us, whom He also called, not from among Jews only, but also from among Gentiles.

Thus Paul shows us our place in the discourse. We are called, just like Jacob, as children of promise and vessels of mercy through God's sovereign choice. It astounds me that some would argue that the calling of Jacob in 9:11 would be completely disconnected from our calling in 9:24, saying that the former was a calling unto a nation while the latter is unto salvation. That view is 100% inconsistent and it butchers the text.

God is completely sovereign in His choice of who will be His people. Romans nine does not teach about nations and lands while every other chapter in Romans deals with salvation. As we have seen, Paul's own words shatter the arguments of those who would isolate the chapter from its greater context. We must not diminish any hard doctrine, and though the doctrine of God's sovereignty is detestable to our flesh we must learn to submit to God's rulership over the earth and acknowledge that God is the potter and we are the clay. We can not overrule God's plans with our puny wills, for His counsel will stand forever.

Of Salvation, Its Loss, and its Perseverance

Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, "Vengeance is mine; I will repay." And again, "The Lord will judge his people." It is a fearful thing to fall into the hands of the living God. But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God you may receive what is promised. For, "Yet a little while, and the coming one will come and will not delay; but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. (Hebrews 10:28-39)

This is, quite simply, a hard passage. As a TULIP pusher (coined by our own Pilot Missionary), I do not believe this contradicts the doctrine of the Perseverance to the Saints. I am going to make three points on this subject. I will present two arguments why this does not contradict the doctrine of the Perseverance of the Saints and why it does pose a problem for that doctrine of spiritual insecurity; i.e., we can loose our salvation. But I do feel it is very necessary to first put forth wither in Scripture as defines the doctrine of Perseverance. Lets us look to Scripture as our advocate, in John 5:24 we are told them as "hear the Word and believes him who sent me[Christ] has eternal life" and will not come into judgement. Both John 6:35-37 and John 10:27-29 tell us that "All that the Father gives me[Christ] will come to me, and whoever comes to me I[Christ] will never cast out" and that "My Father, who has given them[Christ's sheep] to me[Christ], is greater than all, and no one is able to snatch them out of the Father's hand." And thees not to mention Romans 8:1, Romans 8:35-39, Rom 11:29, and Hebrews 3:14. These passages strongly defend the doctrine, and many others as are said to contradict this doctrine do nothing of the sort. However, the passage of Hebrews 10:28-29 seem to throw a monkey wrench into the mix. Therefore, I hope to clarify with the following three points.

First, we need always, when reading a passage as defines a theological point to read it in context. Above I quoted the whole passage all the way to verse 39. Wherein we will find our first defense and a great point. Verse 39 says:

But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

We have here where Paul explains to us that we have 1.) "faith" and 2.) "preserve" our souls. Please note Ephesians 2:8-10. By faith, our souls are preserved and from Ephesians we see that this faith is not of us but a gift of God. Quite simply, the Lord saved us and will carry His work to completion (Philippians 1:6). So what does this say to the loss of our salvation in context of the full passage in Hebrews 10? Well, what we have here is a picture of the terrible wrath that should come on us should we shun what the Lord hath done in our hearts. This is a picture of the consequence of what could be if we did shun the Lord but, as v.39 says, we hope of promise in our sealed faith. What then are we told? We are told not to fall away and that the wrath of God for doing so would be great. It is a warning of what would happen, not what does happen to them as are chosen.

Second, we do infact have examples of them as appear to "fall away". The argument for this goes thusly, that these individuals were quite simply never saved in the first place. Our Biblical example was King Saul, 1 Samuel 16:14, "Now the Spirit of the LORD departed from Saul". We do not have a picture of a man "after God's own heart" but a man of rebellion and sin. He was never truly of God's fold. This can be evidenced in Saul's life. Let us look briefly, in 1 Sam. 9:5-8 shows us that Saul was not a man of God and that his servant knew more about the Lord and the Prophet Samuel than even did he. Saul himself had tried to hide himself from God's calling (1 Sam. 10:22). Further, Samuel disobeyed, a sign of his reverence in his heart for God, before the Spirit of the Lord left him (1 Samuel 15:22). Samuel was never truly saved. However this passage would and did apply to him as the Lord was quick in His wrath upon Saul and the kingdom was indeed torn from him. Which brings us to our final point.

Third and finally, this passage posses a problem for them as believe you can loose your salvation and you must come back to faith. If you read this passage fully, you will see that when one "shrinks back" he is "destroyed". The passage is very harsh in its description of them as "spurn the Son of God", "profane the blood of the covenant", and has "outraged the Spirit of Grace" (Heb 10:29). And we are told in v.39 that these "who shrink back... are destroyed" (Heb 10:39). So this passage is as difficult for those against the Perseverance of the Saints as it is presumed to be for them who hold to that doctrine. For my part, I feel that my first point is our strongest defense and, as always, encourage you to read in context and let Scripture interpret Scripture. The grace of Christ be with you.

Soli Deo Gloria

An Exercise in Allegory (Salvation)

I am going to ask you to observe (Psalms 114:7-8)

Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turns the rock into a pool of water, the flint into a spring of water.

We will notice that this is an obvious allusion to Exodus 17:6 and Numbers 20:11 as well as a not so obvious reference to Psa 78:15; 105:41; 107:35 and Deut. 8:15. Behold the allegory! What we have here is a picture, beautifully portrayed of our salvation. But what need I say for it is very clear, Christ came and saved. God initiated our salvation by first touching our hearts like when Moses struck the stone. Out hearts, like the stone, were turned to water! Look in Ezekiel 11:19 which is also repeated,

And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezekiel 36:26-27)

These are all gorgeous pictures of our salvation in the Old Testament. But look ye,

Joh 4:14 but whoever drinks of the water that I [Christ] will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life."

Soli Deo Gloria

Peace on Earth?

Hear ye! Hear ye! The voice of angels, "Glory to God in the Highest and Peace on Earth!" (Luke 2:14). But Hold up! There is something wrong with this picture... look ye, don't you see? There is no peace on earth! There are wars and rumors of wars, there are drugs hither and yon, abortions to fill the streets with blood, and a sex trade as would make stone statues blush with shame. So where is this peace?
Ah! But look, lets us "Tolle Lege, tolle lege!" Let us take it up and read it; that is, the Word. What does the Word say? Well if we read in context, we will discover this truth, that this peace is not a world, temporal peace:

"Glory to God in the highest, and on earth peace among those with whom he is pleased!" (Luke 2:14)

Ah! Well now that we have the second half, we can observe that, by the fact that the Lord is pleased only with them that are His children (1 Cor. 6:9-10; Isaiah 55:7) that this is peace to His Children. But wait!? Do we not see the opposite in the following passages; Luke 12:51 and Matt 10:34-36. Which is really the point. Christ did not come to bring temporal peace. He came to save our souls from damnation. The peace referred to by the Heavenly host would be that peace of Salvation;

For in him [Christ] all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (Colossians 1:19-20)

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. (Ephesians 2:13-16)

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. (Romans 5:1)

So then, it is the peace in our hearts that Christ brought in His first coming so let us praise God and sing glory glory to God in the Highest!

Soli Deo Gloria

Judge Not That Thou Be Not Judged (Part 1)

You are probably aware of the above phrase in some way or another. It seems America's very anthem. Every which way we turn, we true Christians are told not to judge others. Well what is this? Is this really and truly Scriptural? Lets us take our answers from Sola Scriptura! The passage in question is from Matt. 7:1-5,

Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

This is a beautiful passage from the very words of Christ which we should not take lightly. Indeed, I am worthy of hellfire if I do not obey them verily! It would appear then that we are indeed not to judge! Well I suppose then this leaves us in great peril as, following this, we are not given room to distinguish them that feed us and them that feed us to the wolves! Ah! But it is in these perplexities that the beauty of Scripture shines forth like a lamp! There is a simple solution. All we need do is read the rest of the chapter and the message becomes clear. For following the chapter we find immediately in verse 6, "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you." (Mat 7:6) There must necessarily be a judgment to know whom are dogs and swine so as not to give what is holy nor cast pearls before. This verse even instructs us how to judge rightly whom are the dogs and swine. We are told that they are them as would "trample them underfoot."
But we find stronger proofs yet in vv. 15-20,

Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.

We are told here not only how to discern but we are infact told to judge! That we will "know them by their fruits"(KJV). This is even telling us to judge within the fold. To judge, discern, know them is our command.
Well then, how do we reconcile these two seemingly opposite commands of Christ? Quite simply actually. Scripture again answers our questions for us. The two passages in this chapter that condone, encourage, and command us to judge both lay out whom we are to judge. Namely, we are to judge, per vv. 15-20, them as are false teachers and those as would lead the flock astray, they are wolves in the Church. And the Dogs and Swine of v. 6 are quite clearly the unsaved, degenerate. This we easily infer from the fact that we are not to give anything "holy" to them and as we, the children of God are holy before Him, the only other camp are them unsaved. This leaves us to the conclusion that those in vv. 1-5 are quite literally, our "brothers"; that is, our true brothers and sisters in Christ. We are commanded not to self-righteously condemn our fellow redeemed as Paul expounds in Romans 14. The practical application therefore is that we are to be as wise as serpents but as gentle as doves (Matt. 10:16). To our brothers in Christ, we are not to be pompously judgmental, remembering that we were all redeemed by the blood of the lamb. But to them who clearly pretend to be of the faith, we are indeed to be watchful, warning, and proclaiming the truth in hopes that they would come to true repentance. And this in love, remembering our own condition ere we were bought by Christ's sacrifice.

Soli Deo Gloria