Preparing a Testimony

A testimony is an account of God’s work in your life. Everybody who has been born again and who is becoming like Christ has a unique, interesting, and powerful testimony, regardless of whether or not it appears spectacular.

If you’re preparing to share your testimony you want to convey how you came to trust Christ and follow him. Your testimony should answer three questions: (1) What is the gospel? (2) How did you come to believe it? (3) How has your life changed since you believed?

If you’re being baptized, you’ll also want to share why you are being baptized.

A typical testimony is about 5 minutes (typically written on one sheet of paper).

You may find the guidelines below helpful as you prepare your testimony:

  • Keep it honest, personal, and interesting. This is not your life story but a snapshot into how you became a follower of Jesus.
  • Keep pointing to Christ, not yourself (e.g., always include what it is that you believe, as well as how you came to believe it).
  • Don’t get into specifics of past sin. Sharing too much detail about past sins can draw attention to your sin rather than the saving grace of Christ.
  • Keep it focused (e.g., ask yourself what you want people to take away from your story).
  • After writing it down, read it out loud to find any grammatical mistakes.
  • Be careful of using too many Christian terms that could be unfamiliar to those listening (e.g., “pagan,” “washed in the blood,” “sovereignty,” “sanctification,” “justification,” and so on). Terms like these can be used, but you should explain what they mean.

For Whom Did Christ Die?

Introduction

The extent, or better, the intent of the atonement is “one of the most controversial teachings in Reformed soteriology.”1 There are numerous textual and logical arguments used and abused by proponents who enter the debate. Heated discussions go back and forth due to a passion for the beauty and efficacy of the atonement, the grace and love of God, and the dignity and supreme worth of Jesus Christ, the suffering servant. The purpose of this paper is to present positive arguments for a definite atonement and to offer a critique of the universal atonement position. To that end, four main arguments will be presented for a definite atonement followed by an evaluation and critique of four main arguments for a universal atonement.

Limiting the Scope

The length of this paper limits the number of texts and arguments that can be discussed in detail. In that regard, texts mentioned in the discussion are those seen as most convincing in the minds of their supporters. Moreover, only views of the atonement under a Calvinistic theological system will be considered and discussed. The Scriptures are clear that salvation is a monergistic work and the atonement is part of that work, as such, other views (e.g., Arminian view of a general atonement) are not discussed. Therefore, when speaking of an unlimited atonement or universal atonement, it is meant to be taken in a Calvinistic sense, i.e., the application of this universal atonement remains the prerogative and effectual working of the triune God and not man.

Statement of Positions

Definite atonement (also referred to as limited atonement, particular atonement, or particular redemption) argues that Christ died intending to effectively die for the elect only, thereby securing their salvation. The limitation on the atonement is not because of any external condition, but God’s decree. Universal atonement (also referred to as multiple intentions view, unlimited atonement, un/limited atonement, four-point Calvinism, or universal provision–limited application) argues that (1) Christ’s death was a provisional (yet actual, and not hypothetical) payment for the sins of every single person; and it (2) secured the saving benefits of the cross for the elect.2

Arguing for Definite Atonement

Admittedly, there are not a large number of texts that explicitly teach definite atonement. Such is to be expected for a doctrine that is heavily debated. There are, however, a number of texts in both Old and New Testaments related to the nature of penal substitution and atonement which are helpful in understanding the intent of the atonement. A number of textual and theological arguments can be offered for the doctrine. Four will be discussed in this section in support of definite atonement. They are: (1) Trinitarian harmony; (2) the nature of substitution; (3) exclusion passages; and (4) the efficacy of the cross.

1. Trinitarian Harmony

In Ephesians 1:3–14, Paul offers a thanksgiving and praise of what God has done in Christ. The passage can be divided in such a way that highlights how each member of the Triunity is involved in redemption. Verses 3–6 speak about the Father’s choice in election: “He chose us in [Christ] before the foundation of the world,” and “he predestined us for adoption as sons” (Eph 1:4–5).3 Verses 7–12 speak of the redemption purchased with the Son’s blood: “In him we have redemption through his blood” (Eph 1:7). And, verses 13–14 speak of the Spirit’s sealing: “You also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit” (Eph 1:13). The objects of the Father’s election, the Son’s redemption and the Spirit’s sealing are the same throughout the passage, viz., the elect. This continuity suggests that those whom the Father elects are the same as those for whom the Son sheds his blood and are the same as those whom the Spirit seals.4

The work of the Father and Spirit exclusively for the elect is agreed by all parties—even if their view of the extent of the atonement differs. However, the unlimited atonement position makes the work of the Son extend to every single person and suggests disunity between Father, Son, and Spirit.5 The entire passage from verse 3 to 14 “presents Father, Son, and Spirit working in unison to save their people, and this implies a definite or limited atonement.”6 In other words, the Father’s sovereign choice to save a people for his name is accomplished by the Son in his substitutionary death and the saving benefits are applied by the Spirit. Therefore, what is argued is that the intent of the Son’s death is the same as the Father’s sovereign choice and the Spirits work of application.

Other passages also speak on the unity between Father and Son in redeeming a particular people. In John 4:34 Jesus says, “My food is to do the will of him who sent me and to accomplish his work;” and as stated in John 5:19, Jesus does “nothing of his own accord.”7 Jesus lived to do the Father’s will, and this includes giving eternal life to all those whom the Father has chosen (John 17:2). He manifested the Father to those whom the Father elected (John 17:6). He prayed for those whom the Father had given to him, not for those of the world (John 17:9). This unity of purpose must also apply to the cross-work of Christ. Why would Christ, coming to do the very will of the Father in all respects, provide atonement for those whom the Father never chose to redeem? The Fathers intent is to redeem a particular people, and therefore, some are excluded. The Son, sent to do the Father’s will in saving a particular people again implies a definite atonement.

2. Exclusion Passages

The previous section argued for a definite atonement by noting the unity between Father, Son, and Spirit in the work of redemption. The work of the Father and Spirit are clearly exclusive to the elect and therefore, the Son, acting in harmony with the will of God, would also atone exclusively for the elect. Countering this argument, those who support a universal provision would argue that the intent of the triune God is to provide atonement for all, but limit its application to the elect. Therefore, the intention of Father, Son, and Spirit are united in providing atonement for all, and in applying the saving benefits of it to the elect. The burden of proof then shifts back to those who hold to particular atonement to provide passages that speak of the exclusive work of Son on behalf of the elect. This section, therefore, presents exclusion passages (i.e., passages that say the Son did not die for the non-elect) and argues that they support a particular atonement.

Of course passages that say that Christ gave himself for his friends (John 15:13), or his people (Matt 1:21), do not of necessity mean that he did not die for those who are not his friends or those who are not his people.8 Galatians 2:20, where Paul states that Jesus “loved me and gave himself for me,” does not intend to teach that Jesus died only for Paul and for no one else. The same reasoning is said to apply to passages where Jesus gave himself for the church (Acts 20:28; Eph 5:23–27; 1 Cor 8:11; Rom 14:15), the many (Matt 20:28; 26:28), the elect (Rom 8:32–34), and for us (Titus 2:14). While these texts are not conclusive in proving a limited atonement they are consistent with it. In fact, it can be argued that these texts make much better sense of a particular atonement than a universal one.9 In addition, these texts are not the only verses in support of particular atonement, but they must be interpreted in light of passages which implicitly and explicitly include the elect and exclude the non-elect. These explicit exclusion texts will be discussed now.

In John 10:11 and 15 Jesus states that he is the good shepherd who lays down his life for his sheep. While not immediately stating that he did not lay down his life for those who are not his sheep, the context and figure of speech he used implies that he gave himself for his sheep to the exclusion of others. More direct, in verse 26, he talks to the Jews and says, “you do not believe because you are not among my sheep.” The passage seems clear in teaching that Jesus gave himself for his sheep and gave them belief leading to eternal life, and those in verse 26 who do not believe, he did not give his life.10 The context is clear that he did not lay down his life for the strangers, wolves, thieves, robbers, and those outside his flock. Those who do not believe are not his sheep and do not enjoy eternal life purchased by the laying down of his life.

Another passage that explicitly excludes the non-elect from the benefits of the cross-work of Christ is found in John 17. Christ’s high priestly prayer opens with: “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him” (John 17:1b–2). He opens by noting that even though he has “authority over all flesh,” he gives eternal life to all whom the Father has given. John 3:16 states that God loves the world, but in John 17:9 Jesus prays not for the world, but those whom the Father has given him out of the world. In other words, while praying as high priest specifically about the salvation of the elect, he excludes those who are not his.11 The same exclusive group of people for which Christ is interceding is in view in John 17:19 where Jesus says, “For their sake I consecrate myself, that they also may be sanctified in truth.” That is, when Jesus consecrates himself as high priest, he does so for the sake of those whom the Father has given him (the elect) and to the explicit exclusion of the non-elect.

3. The Nature of Substitution

Penal substitution is an important doctrine and one that implies a particular atonement. The nature of substitution is a personal one, i.e., one person takes the place of another person and vice versa. It must be differentiated from penal satisfaction—where there is a potential satisfaction for all with an actual satisfaction for some. This is not penal substitution. Sinners have amassed great personal guilt before God and are individually culpable—this demands a personal substitute. This personal substitution is exactly what is meant by a particular atonement.

By including all sin (rather than particular people) in the substitutionary work of Christ suggests a diminishing of the personal aspect of the death of Christ. Granted, to say that Christ made a provisional substitution for everyone which is only made effective when God regenerates them does have some merit. It is granted that Christ’s substitutionary atonement on behalf of the elect was made as a provision (argued here to be a guaranteed provision) until the time of regeneration when the benefits of Christ’s death are applied. However, there is an important distinction between a universal provision and a particular provision which guarantees the application of the benefits of Christ’s work. This certainty of application is due to the personal nature of substitution where the elect are known personally to God because of his decree (Rev 13:8; Eph 1:4). Christ’s cross-work was a proleptic accomplishment, not a mere provision possibly applied, but it was actually finished and guaranteed. His person for person work necessitates it.

The personal nature of substitution has implications not only for the death of Christ, but also for his resurrection. Scripture says that Christ died a substitutionary death, therefore, everyone for whom Christ has died, has died with him (2 Cor 5:14). And, everyone who has died with Christ, will live (Rom 6:8; Gal 2:20). If all those who have been crucified with Christ will be raised to new life, then a definite atonement is necessary or else universalism results. If, however, Christ’s substitutionary work was done for everyone, is there not a sense which one who has rejected the grace of God say “I have been crucified with Christ” (Gal 2:20) like Paul and every one of the redeemed?

To suggest the idea of a provisional or potential union in the death and resurrection of Christ is difficult in this case. There is no textual basis found to assume that all have died in Christ provisionally or potentially.

4. Efficacy of the Cross

Does Scripture present the atonement as making provision for all or as effective for some?12 Berkof states that “there is an inseparable connection between the purchase and the actual bestowal of salvation.”13 He makes this statement when considering texts such as “we were reconciled to God by the death of his Son” (Rom 5:10); “[Christ] gave himself for our sins to deliver us” (Gal 1:4); “Christ redeemed us from the curse of the law by becoming a curse for us” (Gal 3:13); “you were ransomed…with the precious blood of Christ” (1 Pet 1:18–19); “He himself bore our sins in his body on the tree” (1 Pet 2:24); “we have redemption through his blood” (Eph 1:7); “the Son of Man came to seek and to save the lost” (Luke 19:10). These passages do seem to inseparably link the accomplishment/provision of the cross and the actual application of the benefits. If Christ became an actual curse for every single person, how are not all redeemed (Gal 3:13)? To divorce the provision and application in such a way that there can be provision but never an application seems to run counter to these texts. To see why this is the case, the goal of this section is to examine passages on the efficacy of the cross and see why they are best explained by a particular atonement.14

One such passage is Revelation 5:9, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation.” The significance of this passage is that Jesus purchased a part of the human race from a larger whole. From every tribe and language and people and nation (i.e., from humankind), Jesus has purchased some by his blood. This means that Christ’s death via his substitutionary atonement actually purchased a group of people from the world.15 It does not say that Christ died for every single person but that he died for people from every nation, and that his death actually purchased them (thus guaranteeing their salvation).

The efficacy of a particular atonement can also be demonstrated from Romans 8:31–39. Romans 8:32 says, “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” The “us” in this text is the elect (Rom 8:33) and the underlying assumption is arguably a particular atonement. If a universal provision for everyone without exception has been made then the non-elect seemingly qualify for the reception of “all things.” Paul’s argument loses its meaning if Christ has died for every single person. Instead, the link between the atonement and the guarantee or efficacy of the application is what is in view. The elect can find solace and assurance in this passage since Christ has died for them, and if he has done that, will he withhold anything from them?

The union with Christ in his death, and the guaranteed benefits of his life have been argued previously. The efficacy of this relationship is highlighted here. As argued, everyone for whom Christ has died, has died with him (2 Cor 5:14). And, “if we have died with Christ, we believe that we will also live with him” (Rom 6:8). In other words, everyone that has died with Christ will also live with him. Christ died on behalf of the elect which effectively secures their salvation. That is, there is an efficacy, an unbroken chain between those for whom Christ died and those who will be raised in newness of life (Rom 6:4).

Critics of particular atonement argue that substitution is not necessarily efficacious or automatic, i.e., a penalty can be paid without it automatically taking effect.16 This is a necessary presupposition for the universalist, since, if substitution were automatic or effectual, then everyone for whom Christ substituted would be saved (i.e., it would necessitate a particular atonement).17 However, nowhere does Scripture say that Christ died to make provision for redemption, expiation, propitiation, or reconciliation. All of these things are spoken in terms that suggest efficacy.18 That is, Christ did not merely make a payment, but he made a payment that was accepted by the Father, thereby propitiating his wrath and working reconciliation (Heb 10:12–14). In other words, Christ made a purchase, not strictly a payment. All for whom this payment was made and accepted will be effectively saved—purchased for God.

5. Other Supporting Arguments

Besides the textual arguments mentioned above, there have historically been a number of logical arguments offered for particular atonement. Logical arguments have a place but these arguments should be seen as secondary to the exegetical arguments since the text of Scripture must always be the norma normans non normata (“norming norm that cannot be normed”). For example, a common logical argument for particular atonement is the argument of double jeopardy or double payment.19 The argument asserts that if Christ has died to take away the sins of unbelievers, then God is unjust to punish unbelievers in hell. If God’s wrath has been propitiated for every single person (1 John 2:2) then how can he punish anyone in hell? In response, those holding to a universal provision will say that there is no double payment involved since Christ’s provision made on the cross was not applied to unbelievers. Arguments such as this can go back and forth and in the end, must be settled by the text of Scripture. In light of the problems of logical argumentation, two further textual arguments supporting a particular atonement will be examined now.

i. Universal Atonement Proof-Texts

While seemingly counterintuitive, texts traditionally used to argue for a universal atonement can also be used to argue for a particular atonement. Two of these passages (John 1:29 and 1 John 2:2) will be examined here.

John 1:29 says, “The next day [John the Baptist] saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’” and 1 John 2:2 says, “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” In each of these texts the discussion often centers on the interpretation of “world.” Is “world” to be seen as (1) everyone without exception (every single individual) or (2) everyone without distinction (Jew, Gentile, slave, free, male, female, etc.)? Critics of particular atonement argue that a straight forward reading of the text must understand “world” in the first sense and that qualifying “world” to mean everyone without distinction “always has the feel of special pleading.”20 The criticism suggests that a theological presupposition is being forced upon the text. Is this criticism valid? Is the doctrine of particular atonement unable to handle these texts and must it qualify the normal understanding of the term “world” to make these texts fit?

It is typically argued by particularists that “world” can mean many different things.21 And, it is generally agreed by all that not every instance of the word “world” carries the same meaning.22 As mentioned earlier, Revelation 5:9 can be used as warrant for seeing “world” as the world without distinction.23 However, the most convincing argument does not come from other passages, but from John 1:29 and 1 John 2:2 themselves. Discussions on the meaning of the word “world” overlook the other important key term in each passage. In one case Jesus takes away the sin of the whole world, and in the second case, Jesus is the propitiation for the whole world. In both cases qualifications must be made or else these texts teach universalism and contradict the rest of Scripture. In the case of John 1:29, either “he takes away sin” or “whole world” must be qualified. And, in the case of 1 John 2:2, either “he is the propitiation” or “for the whole world” must be qualified. Those not holding to a particular atonement and see the qualification of “whole world” as special pleading must instead qualify “take way sin” and “propitiation” to be a provisional taking away and a provisional propitiation.24

Propitiation is the “placating, pacifying, or appeasing of one’s anger or wrath.”25 In this case, Christ’s death is the sacrifice that removes God’s wrath. The other three times propitiation is used in Scripture (Rom 3:25; Heb 2:17; 1 John 4:10) propitiation only refers to the elect. Therefore, from the word itself, its context, and how it’s used in Scripture, adding qualifications to propitiation to make it provisional lacks warrant. Whereas, the efficacy of the atonement, the infinite value of Christ, and other passages such as Revelation 5:9 imply that qualification of the “whole world” to mean “world without distinction” is warranted in both passages and is better suited than qualifying the act of propitiation or what it means to “take away sin.”

Therefore, “takes away sin” and “propitiation” in these passages speak to the accomplishment, efficacy, and particularity of the atonement. Out of the world, from every tongue, tribe, and nation, God’s people were redeemed. Christ efficaciously took away sin, and propitiated the wrath of God for his people.

ii. Old Testament Typology

The Old Testament sacrifices were modeled after the sacrifice of Christ, and therefore, are relevant to this discussion.26 Jesus’ death is associated with the Passover lamb (Matt 26:17–19; 26–28) and the historic Passover lamb (Exod 12) was strictly for God’s chosen people and not for the unbelieving Egyptians. Similarly, Christ is commonly referred to as high priest and the high priest interceded for God’s people (Lev 16), not for everyone in the world. The sacrifices were not for the Assyrians, Amalekites, or Canaanites. Likewise, Christ, acting as high priest, made atonement for the sins of God’s people.27

Evaluation and Critique of Universal Provision

Positive arguments for the doctrine of particular redemption have been presented without much interaction with the universal provision and limited application view. It is to this task to which this paper will now turn. What follows is an attempt to clearly and succinctly state the position of universal atonement. After which, arguments in support of the doctrine are outlined then critiqued. The goal is to follow the advice of Mortimer Adler, who rightly surmises that one must be able to say “I understand,” before one can say “I disagree.”28

Statement of Position

Universal atonement can be described as a universal provision and a particular application. Universal provision is the idea that Christ made an actual payment for the sins of every single individual.29 Particular application is the idea that the saving benefits of the atonement are applied solely to the elect. In this way, the doctrine accounts for both the texts which speak of Christ’s atonement in universal terms (speaking of the provision), and Christ’s atonement in particular terms (speaking of the application). The view is not to be confused with the Arminian view of universal atonement in that this view correctly recognizes that the saving benefits are applied solely on the free, sovereign choice of God himself.30

The position is also championed as the multiple intentions view of the atonement. Bruce Ware lists the following five intentions:

1) Christ died for the purpose of securing the sure and certain salvation of his own, his elect. 2) Christ died for the purpose of paying the penalty for the sin of all people making it possible for all who believe to be saved. 3) Christ died for the purpose of securing the bone fide offer of salvation to all people everywhere. 4) Christ died for the purpose of providing an additional basis for condemnation for those who hear and reject the gospel that has been genuinely offered to them. 5) Christ died for the purpose of reconciling all things to the Father.31

The number of intentions and the precise nature of intentions are a matter of discussion among supporters of the view, but the first two in Ware’s list are common to all. While multiple intentions can be seen by both particularists and non, nevertheless, the idea is significant. If Christ died for the intent of paying the penalty for the sin of all people and for the intent of securing the salvation of the elect, then atonement texts do not need to be forced to agree. It does not need to be either/or, but rather, both/and. Atonement texts that speak in universal terms can be taken at face value; and atonement texts that speak of particularity can likewise be taken at face value. These seemingly contradictory texts are that way because there are multiple intentions in the atonement—with universal and particular elements.

A complete discussion on the different intentions of the atonement is beyond the scope of this paper, but the one intent that will be discussed is that “Christ died for the purpose of paying the penalty for the sin of all people.” This will be the main point of emphasis in the critique. It will be argued that Christ did not die for the purpose of paying the penalty for the sin of all people; rather he died to pay the penalty for the sin of his elect only.

Critique

In this section, three main textual arguments used to support a universal atonement are examined. The arguments are based on passages that speak of: (1) a universal atonement or provision; (2) Christ dying for the lost; and (3) God’s love for the world. What is important to note is that texts portraying the atonement in universal terms are treated “as normative or determinative.”32 These texts will be examined to see if taking them as determinative is warranted. Due to limitations in space, all texts used to support a universal atonement cannot be dealt with. The texts that are discussed were chosen because they are the most common or deemed most convincing by advocates of a universal atonement.

After the discussion of these three textual arguments, one logical argument will be considered, viz., the infinite value of Christ demands an infinite/unlimited atonement. Other logical arguments such as: a universal atonement must provide the basis for common grace, and a universal atonement provides a genuine offer of the gospel33 will not be discussed as textual arguments receive priority.

1. Universal Atonement Passages

Two common passages that put the atonement in seemingly universal terms (John 1:29; 1 John 2:2) have already been discussed above and were used to argue for a particular atonement.34 What is considered by some proponents of a universal provision to be an indisputable text is 1 Timothy 4:10, “…we have our hope set on the living God, who is the Savior of all people, especially of those who believe.”35 But how exactly does this verse teach a universal atonement? Erickson says, “Apparently the Savior has done something for all persons, though it is less in degree than what he has done for those who believe.”36 If the context is soteriological, how does God save all people (i.e., both unbelievers who are eternally damned, and believers who are eternally saved) and especially save those who believe (i.e., believers who are eternally saved)? How can God be seen as the Savior of those who are perishing eternally? Seeing this passage as a proof text for a universal provision with a particular application seems to be imposing the doctrine onto the text.37

What is the proper understanding of 1 Timothy 4:10? The option of seeing “all people” here as every kind of people is not a workable one. To demonstrate, the statement “God is the Savior of Jews, Greeks, Scythians, Barbarians, and especially those who believe” is a nonsensical statement because of the categorical mismatch. Along a different line of argumentation, some argue that “especially” would be better translated “namely” or “that is.” This would render the text to be “God is the Savior of all men, that is, those who believe.” While potentially helpful, one would have to wonder why Paul did not use the normal words for “that is” (cf. Rom 7:18).

A better and more plausible understanding, both linguistically and contextually, is summarized by Steven Baugh.38 Baugh argues that this passage is speaking of common grace, i.e., God “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt 5:45). In this understanding, the passage is not soteriological and sheds no light on the extent of the atonement.39 Some object to this understanding on the basis that Pauline usage of “Savior” is consistently soteriological.40 What Baugh demonstrates in his article is that the historical context of “Savior” must be considered, i.e., the time and place (Ephesus) to which the letter was written sheds important insight. During that time and in Ephesus the term “Savior” was a common term meaning “protector,” “benefactor,” or “patron.”41 However, this is not only a meaning made possible by the historical context; it is made probable by the immediate context of 1 Timothy 4:7–10.42 Paul is referring to the historical circumstances at Ephesus when he mentions bodily training, an activity that Greeks held in high regard. Paul points out that while bodily training is of some value, godliness is of value in this life and the life to come. In verse 10, he comments on this saying as trustworthy because God provides good things to all, but especially to those who believe. That is, verse 10 is the basis for verse 8. God provides benefits to those who devote themselves to bodily training, but God especially provides benefits to those who devote themselves to godliness “for the present life and also for the life to come” (1 Tim 4:8).

Therefore, 1 Timothy 4:10 is not speaking of the atonement but is speaking of God being the benefactor for all people, giving common grace to all and especially to those who believe. This interpretation agrees with the historical context of the letter and more importantly the literary context of 1 Timothy 4:7–10.

2. Christ Died for the Lost

If it could be demonstrated from Scripture that Christ died for the lost, then particular atonement must be false. The whole idea of particular atonement is that Christ did not die for the lost, but he died only for the elect. A verse which is said to teach that Christ in fact did die for some of the lost, and thus support an unlimited atonement is 2 Peter 2:1: “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.”43 Does this verse teach that Christ died for these false teachers who eternally perish? What does “Master who bought them” mean? Can it be assumed that what is being spoken of here is a universal, provisional atonement that was not savingly applied?

First, it must be noted that “bought” is a difficult term for the those who argue that this passage is talking of a provisional atonement. Shedd, who defends a universal provision, says: “Atonement must be distinguished from redemption. The latter term includes the application of the atonement. It is the term redemption, not atonement, that is found in those statements that speak of the world of Christ as limited by the decree of election.”44 That is, Shedd argues that the atonement is universal and speaks of the provision of the cross, but redemption is limited to the elect and speaks of the application of the saving benefits of the cross. This is significant because the term “bought” in 2 Peter 2:1 is best understood to be synonymous with redemption and not atonement.45 Therefore, the text would mean that Christ redeemed some who were lost, which is not what is argued by proponents of a universal provision.46 It also questions the sufficiency of Christ’s atonement. If these false teachers were bought, is Christ’s purchase in vain? Can Christ pay the purchase price for their salvation and have it rejected by men? This cannot be the proper understanding of the text.

Other problems also appear if “bought” is understood to be a provisional payment rather than an actual purchase. The meaning of the word is: to buy, purchase, or acquire.47 It speaks of a complete transaction, not just a payment or provision made. This leads to wondering as to why Peter would use “bought” here to communicate the idea of a provisional payment that still required their acceptance to make it an actual purchase.

In addition to the word “bought”, it is unclear who “Master” is referring to. The term is not the usual title for Christ, but it is used of him in Jude 4. Since the term is also used of God the Father (Luke 2:29; Acts 4:24; Rev 6:10), it is unclear whether the text is referring to Christ or to the Father. What is argued in using this text as support for a universal atonement is that “Master” refers to Christ, and “bought” refers to a provisional atonement on the cross. However, both of these are not explicit in the text and, as shown above, it is very improbable that “bought” is referring to a provisional atonement.48

What is the proper understanding of this text? Gary Long documents four differing views on this text, two of them view the passage as soteriological and two do not.49 He argues for a commonly held understanding which sees the text being an Old Testament allusion to Deuteronomy 32:6.50 In that passage, Moses says to the rebellious people who have turned away from God: “Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you?” (NASB). Like the rebellious false prophets who denied the God who bought them out of the land of Egypt, these false teachers are now denying their sovereign master who has worked mightily in their day.51 Understanding the Old Testament allusion, these teachers would realize that Peter is grouping them with the false prophets of the past. Therefore, 2 Peter 2:1 is not a text which demonstrates that Christ died for the lost.

3. God’s Universal Love

Does God only love some sinners? That is the question that starts off one book that argues for a universal atonement.52 What is made explicit by supporters of a universal atonement is that “there seems to be a contradiction between the scriptural indications of God’s love for the world, for all persons, and the belief that Christ did not die for all of them.”53 The text that is used more than any other is John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Erickson argues that if God commands us to love our enemies (Matt 5:44), then certainly God loves his enemies (Rom 5:8), presumably those who do not even become believers.54

It must be recognized that because God would love his elect in a special way does not mean that he does not love the reprobate in any sense. Scripture portrays God’s love in many different senses or ways.55 God does love the world, but he does not love everyone with the effective love with which he loves the elect. Supporters of both a limited atonement and a universal atonement would agree that God loves the elect in a special way—Scripture and a monergistic salvation demands such.

So how is John 3:16 to be understood? The purpose clause gives the reason why God sent his Son: to save those who believe. This purpose comports with both a universal and a particular view of the atonement. The point of focus, however, is placed on the phrase “For God so loved the world.” However, this phrase does not mean that God loved the world so much, defining his love in terms of a measurable quantity. Rather, the word translated “so” has the sense “in such a manner.”56 In other words, God loved the world in such a manner that he gave his only Son for the purpose that the one believing in him will have eternal life. Moreover, the “world” that John is talking about is not every single person (and is not the world of elect as some wrongly surmise), but it is a normal Johannine usage which means the “moral order in willful and culpable rebellion against God.”57 Therefore, the idea being conveyed is not that God’s love is extended to such a big thing as the world, but to such a bad thing, i.e., not to so many people, but to so bad a people. With this understanding, John 3:16 offers no insight into the extent of the atonement as commonly thought by those who advocate an unlimited atonement.

4. Infinite Work of Christ Must Cover All Sin

A logical argument that deserves a response is that the infinite nature of Christ demands, as a logical corollary, an infinite atonement. Since the value of the atonement is based on the dignity and worth of Christ, his death is sufficient to save all sinners in the world. This is a true statement and advocates of particular redemption affirm this truth.58 Christ’s atoning work on the cross cannot be qualified as in the number of sins or amount of sin that it covers; his death is of supreme value and has no limit. But does such an understanding imply or demand an unlimited atonement? While Christ’s death is of infinite value, his death was a substitutionary one, one where his sheep are proleptically united with him in his death and are raised to life in his resurrection. While unlimited as to the worth of the atonement, the substitutionary aspect makes it personal and limited to the elect chosen before the foundation of the world. This “limitation” on the infinite accomplishment of Christ should not be a logical problem for advocates of an unlimited atonement. The application of Christ’s atonement is said to be personal and specific even though the atonement was of infinite value. In the same manner, the provision can be personal and specific while remaining meritoriously infinite.59

Conclusion

There are many passages of Scripture upon first reading seem to put the atonement in universal terms, i.e., an actual provision was made for everyone. However, upon closer examination, the payment (purchase) for sin is a special and efficacious act of God for his elect only. The exclusion passage in John 10, the nature of substitution, and the efficacy of the cross are strong arguments in favor of a definite atonement. Moreover, as was demonstrated, careful exegesis of the universal texts are problematic for the unlimited atonement position. That is, these texts do not teach a universal atonement when they are examined closer. Therefore, the definite atonement position best accounts for the evidence from Scripture and is in keeping with God’s gracious act to redeem a people for his name.

Children’s Catechism

The following is The Baptist Catechism for Children (based on “The Catechism for Boys and Girls” by Carey Publications). Baptists originally called it Spurgeon’s Catechism because of his adaptation of the Shorter Westminster Catechism for use. The words and language have been further modernized and adapted for use by young children.

Catechism is merely an anglicized version of the Greek word, katekeo, which simply means, “to instruct”. The word has come to be known as a style of instruction that teaches the essentials of the Christian faith. Most catechisms are based on a creed or statement of belief. They are usually named for the creed or the author of the catechism. The format of a series of memorized questions and answers is the same regardless of which catechism is used. Some catechisms differ in the wording because of the age level they are addressing. The primary difference is the doctrine that is taught. For example, a catechism for Presbyterians will differ in its statements regarding baptism than a catechism that reflects Baptist doctrine. A good catechism helps one to read the Bible theologically.

There is an app that coincides with the catechism that is available on the Apple App Store or on the Google Play Store for $1.99. The app helps children (and adults) practice the catechism in a fun and engaging way.

Contents

Questions about God, Man and Sin (1-37)
Questions about Salvation (38-72)
Questions about the Ten Commandments (73-104)
Questions about Prayer (105-121)
Questions about Word, Church and Ordinances (122-135)
Questions about the Last Things (136-145)

Click here to download this catechism as a PDF.

Questions about God, Man and Sin

Back to Contents

1. Who made you?

God made me. (Gen 1:27)

2. What else did God make?

God made all things. (Gen 1:1)

3. Why did God make you and all things?

God made me and all things for his own glory. (Rom 11:36)

4. How can you glorify God?

I can glorify God by loving him and doing what he says. (Ecc 12:13)

5. Why should you glorify God?

I should glorify God because he made me and takes care of me. (Rev 4:11)

6. Is there more than one god?

No. There is only one God. (Deut 6:4)

7. In how many persons does this one God exist?

God exists in three persons. (John 15:26)

8. Who are they?

The Father, the Son, and the Holy Spirit. (Matt 28:19)

9. What is God?

God is a Spirit, and does not have a body like man. (John 4:24)

10. Where is God?

God is everywhere. (Jer 23:23-24)

11. Can you see God?

No. I cannot see God, but he always sees me. (John 1:18)

12. Does God know all things?

Yes. Nothing can be hidden from God. (Prov 15:3)

13. Can God do all things?

Yes. God can do all his holy will. (Jer 32:17)

14. Where do you learn how to love and obey God?

We learn to love and obey God from the Bible alone. (1 John 2:4-5a)

15. Who wrote the Bible?

God let holy men who were taught by the Holy Spirit write the Bible. (2 Pet 1:21)

16. Who were our first parents?

Adam and Eve were our first parents. (1 Tim 2:13)

17. Of what were our first parents made?

God made Adam from the dust of the ground, and formed Eve from the body of Adam. (Gen 2:7, 21-22)

18. What did God give Adam and Eve besides bodies?

God gave Adam and Eve souls that could never die. (Ecc 12:7)

19. Do you have a soul as well as a body?

Yes. I have a soul that can never die. (Matt 10:28)

20. What is your soul?

My soul includes all of me that should know and love God. (Matt 22:37)

21. In what condition did God make Adam and Eve?

God made Adam and Eve holy and happy. (Gen 1:28)

22. Did Adam and Eve stay holy and happy?

No. They sinned against God. (Rom 5:12)

23. What was the sin of our first parents?

They sinned against God by eating the forbidden fruit. (Gen 2:16-17)

24. Why did they eat the forbidden fruit?

They ate the forbidden fruit because they did not believe what God had said. (Gen 3:6)

25. Who tempted them to this sin?

Satan tempted Eve, and she gave the fruit to Adam. (Gen 3:1)

26. What happened to our first parents when they sinned?

Instead of being holy and happy, they became sinful and miserable. (Gen 3:19)

27. What effect did the sin of Adam have on all people?

All people are born in a state of sin and misery. (Rom 5:19a)

28. What do we inherit from Adam as a result of original sin?

We inherit from Adam a sinful nature. (Ecc 9:3b)

29. What is sin?

Sin is failing to do what God commands. (1 John 3:4)

30. In what ways do we sin?

We sin in thought, word and deed. (Matt 15:18-20)

31. What does every sin deserve?

Every sin deserves the anger and punishment of God. (Rom 1:18)

32. Do we know what God requires of us?

Yes. He has given us his law both in our hearts and in writing. (Ps 119:11)

33. Can anyone go to heaven with this sinful nature?

No. Our hearts must be changed before we can be fit for heaven. (John 3:3,5)

34. What is a change of heart called?

Regeneration is a change of heart that leads to true repentance and faith. (Gal 5:22-23a)

35. Who can change a sinner’s heart?

Only the Holy Spirit can change a sinner’s heart. (Ez 36:26-27)

36. What is God’s righteousness?

God’s righteousness means that God always does what is right and is the final standard of what is right. (Deut 32:4)

37. Can anyone be saved by his own righteousness?

No. No one is good enough before God. (Rom 3:23)

Questions about Salvation

Back to Contents

38. What is a covenant?

A covenant is an agreement between two or more people. (Gen 17:1-2)

39. What is the new covenant?

The new covenant is the agreement God made with his elect people to save them from their sins. (Jer 31:31-34)

40. What did Christ undertake in the new covenant?

Christ undertook to keep the whole law for his people and to suffer the punishment due for their sins. (Heb 9:15)

41. What did God the Father undertake in the new covenant?

The Father undertook to justify and sanctify those for whom Christ should die. (Rom 8:3-4)

42. Did our Lord Jesus Christ ever commit a sin?

No. Our Lord Jesus Christ was holy and without sin. (1 John 3:5)

43. How could the Son of God suffer the anger and judgment of God?

Christ, the son of God, became a man, that he might obey and suffer as a man. (Phil 2:5-8)

44. What is election?

Election is God’s goodness revealed in his grace by choosing certain sinners for salvation. (Eph 1:3-4)

45. What is adoption?

Adoption is God’s goodness in bringing repentant sinners into his own family and treating them as his beloved children. (John 1:12)

46. How do you know that you are God’s child?

I know that I’m God’s child because the Holy Spirit assures me and enables me to love God and other people. (Rom 8:16)

47. What is the atonement?

The atonement is Christ satisfying divine justice, by his sufferings and death in the place of sinners. (1 Pet 3:18)

48. What is justification?

Justification is God forgiving sinners and viewing them as righteous because they are in Christ. (2 Cor 5:21)

49. How can we be justified?

We can be justified only by trusting in Christ to take away our sins. (Rom 10:10)

50. What is sanctification?

Sanctification is God making sinners holy in heart and conduct so that they will demonstrate his goodness in their lives. (Eph 2:10)

51. Is this process of sanctification ever complete in life?

No. Sanctification is certain and continual, but is complete only in heaven. (Phil 1:6)

52. What connection is there between justification and sanctification?

Both justification and sanctification arise out of a union with Christ. (Eph 2:8-10)

53. For whom did Christ obey the law and suffer the anger and judgment of God?

Christ obeyed the law and suffered the anger and judgment of God for those whom the Father had given him. (John 10:11)

54. What kind of life did Christ live on earth?

Christ lived a life of perfect obedience to the law of God. (1 Pet 2:22)

55. What kind of death did Christ die?

Christ experienced the painful and shameful death of the cross. (Ps 22:16-18)

56. How can you be saved?

If you repent of your sin and believe in Christ, you will be saved. (Rom 10:9)

57. What does it mean to repent?

To repent means to be sorry for sin, and to hate and reject it because it is displeasing to God. (2 Cor 7:9-10)

58. What does it mean to believe or have faith in Christ?

A person who believes in Christ trusts him alone for salvation. (Acts 16:31)

59. Can you repent and believe in Christ by your own power?

No. I can do nothing good without God’s Holy Spirit. (1 Cor 2:14)

60. How can you receive the Holy Spirit?

God has told us that we must pray to him for the Holy Spirit, but the evidence of his presence is seen most clearly in our trusting and loving the Lord Jesus Christ. (Eph 1:13-14)

61. How does the Holy Spirit baptize believers?

The Holy Spirit puts them into the body of Christ by making them a living part of all those who truly believe in him. (1 Cor 12:13)

62. How does the Holy Spirit seal believers?

The Holy Spirit comes to live within them to guarantee that they will receive the riches God has promised for those who love him. (2 Cor 1:21-22)

63. How were godly persons saved before the coming of Christ?

They believed in the promise of God. (Heb 11:13)

64. How did they show their faith?

They offered sacrifices according to God’s commands. (1 Chron 29:20-22)

65. What did these sacrifices represent?

These sacrifices represent Christ, the Lamb of God, who was to die for sinners. (John 1:29)

66. What does Christ do for his people?

Christ does the work of a prophet, a priest, and a king. (Heb 1:1-3)

67. How is Christ our Prophet?

Christ our prophet teaches us the will of God, reveals God to us, and really was God in human flesh. (John 14:24)

68. Why do you need Christ as Prophet?

I need Christ as Prophet because I lack understanding. (1 Cor 2:14-16)

69. How is Christ our Priest?

Christ our priest died for our sins and pleads with God for us. (Heb 4:14-16)

70. Why do you need Christ as Priest?

I need Christ as Priest because I am guilty. (Ecc 7:20)

71. How is Christ our King?

Christ our king rules over us and defends us. (Col 1:13)

72. Why do you need Christ as King?

I need Christ as King because I am weak and helpless. (John 15:5)

Questions about the 10 Commandments

Back to Contents

73. How many commandments did God give on Mt. Sinai?

God gave ten commandments on Mt. Sinai. (Exod 31:18)

74. What do the first four commandments teach?

The first four commandments teach our duty to God. (Deut 6:5)

75. What do the last six commandments teach?

The last six commandments teach our duty to our fellow men. (Lev 19:18)

76. What is the sum of the Ten Commandments?

The sum of the ten commandments is to love God with all my heart and my neighbor as myself. (Matt 25:35-40)

77. Who is your neighbor?

Everyone is my neighbor. (Phil 2:4)

78. Is God pleased with those who love and obey him?

Yes. God is pleased with those who love and obey him. (Prov 8:17)

79. Is God displeased with those who do not love and obey him?

Yes. God is displeased with those who do not love and obey him. (Rom 1:18)

80. What is the first commandment?

You shall have no other gods before me. (Exod 20:3)

81. What does the first commandment teach us?

To worship only God. (Matt 4:10)

82. What is the second commandment?

Do not make idols or worship them. (Exod 20:4-6)

83. What does the second commandment teach us?

To worship God in the right way and to not worship idols. (Acts 17:29)

84. What is the third commandment?

Do not use the name of God carelessly. (Exod 20:7)

85. What does the third commandment teach us?

To honor and respect God’s name, word, and works. (Ps 29:2)

86. What is the fourth commandment?

Remember the Sabbath and keep it holy. (Exod 20:8-11)

87. What does the fourth commandment teach us?

To rest in Christ alone for salvation. (Matt 11:28-29)

88. What day of the week is the Lord’s Day?

The first day of the week is called the Lord’s Day. (Rev 1:10a)

89. Why is it called the Lord’s Day?

It is called the Lord’s Day because on that day Christ rose from the dead. (Luke 24:1-6a)

90. How should the Lord’s Day be kept?

The Lord’s Day should be kept in prayer and praise, in hearing and reading God’s Word, and in doing good to my neighbors. (Heb 10:24-25)

91. What is the fifth commandment?

Honor your father and mother. (Exod 20:12)

92. What does the fifth commandment teach us?

To love and obey our parents. (Eph 6:1-3)

93. What is the sixth commandment?

Do not murder. (Exod 20:13)

94. What does the sixth commandment teach us?

To avoid hatred, all that leads to it, and all that follows from it. (1 John 3:15)

95. What is the seventh commandment?

Do not commit adultery. (Exod 20:14)

96. What does the seventh commandment teach us?

To be sexually pure in thought, word and deed. (1 Thess 4:3-5)

97. What is the eighth commandment?

Do not steal. (Exod 20:15)

98. What does the eighth commandment teach us?

To be honest and not to take the things of others. (Eph 4:28)

99. What is the ninth commandment?

Do not lie. (Exod 20:16)

100. What does the ninth commandment teach us?

To tell the truth and not to speak evil of others. (Col 3:9-10)

101. What is the tenth commandment?

Do not covet. (Exod 20:17)

102. What does the tenth commandment teach us?

To be content with what we have. (Heb 13:5)

103. Can anyone keep the Ten Commandments perfectly?

Nobody since the fall of Adam, except Jesus, ever did or can keep the Ten Commandments perfectly. (1 John 1:8)

104. Of what use are the Ten Commandments to us?

They teach us our duty, and show us our guilt and need of a Savior. (Rom 3:20-22a)

Questions about Prayer

Back to Contents

105. What is prayer?

Prayer is talking with God. (Phil 4:6-7)

106. In whose name should we pray?

We should pray in the name of the Lord Jesus Christ. (John 14:13-14)

107. What has Christ given to teach us how to pray?

The Lord’s Prayer. (Matt 6:7-13)

108. How many requests are there in the Lord’s Prayer?

Six.

109. What is the first request?

Hallowed be your name. (Matt 6:9)

110. What do we pray for in the first request?

That God’s name may be honored by us and all people.

(Ps 145:21)

111. What is the second request?

Your kingdom come. (Matt 6:10)

112. What do we pray for in the second request?

That the gospel may be preached to the entire world, and believed and obeyed by us and all people. (Mark 1:14b-15)

113. What is the third request?

Your will be done on earth, as it is in heaven. (Matt 6:10b,c)

114. What do we pray for in the third request?

That people on earth may serve God as the angels do in heaven. (Ps 103:21)

115. What is the fourth request?

Give us this day our daily bread. (Matt 6:11)

116. What do we pray for in the fourth request?

That God will give us everything we need for our bodies and souls. (Phil 4:19)

117. What is the fifth request?

And forgive us our debts, as we forgive our debtors. (Matt 6:12)

118. What do we pray for in the fifth request?

That God would pardon our sins for Christ’s sake, and enable us to forgive those who have sinned against us. (Matt 6:14-15)

119. What is the sixth request?

And lead us not into temptation, but deliver us from evil. (Matt 6:13)

120. What do we pray for in the sixth request?

That God will keep us from sin. (Matt 26:41)

121. What does prayer teach us?

Our complete dependence on God. (Heb 4:16)

Questions about Word, Church and Ordinances

Back to Contents

122. How does the Holy Spirit bring us salvation?

He uses the Bible, which is the Word of God. (1 Pet 1:22-23)

123. How can we know the Word of God?

We are commanded to hear, read and search the Scriptures. (2 Tim 2:15)

124. What is a church?

A church is an assembly of baptized believers joined by a covenant of discipline and witness who meet together regularly under the preaching of the Word of God. (Acts 2:42)

125. What two ordinances did Christ give the church?

Baptism and the Lord’s Supper. (Matt 28:19; 1 Cor 11:24-26)

126. Why did Christ give these ordinances?

Christ gave these ordinances to show that his disciples belong to him, and to remind them of what he has done for them. (Matt 28:19; 1 Cor 11:24-26)

127. What is baptism?

Baptism is the immersion of believers into water, as a sign of their union with Christ in his death, burial and resurrection. (Rom 6:3-4).

128. What does baptism represent?

Baptism represents to believers that God has cleansed them from their sins through Jesus Christ. (Col 2:11-12)

129. Who are to be baptized?

Only those who repent of their sins and believe in Christ for salvation should be baptized. (Acts 8:12)

130. Should babies be baptized?

No. Only those who give a credible profession of faith in Christ should be baptized. (Acts 2:38)

131. Does Christ welcome little children?

Yes. He invites little children to come to him by faith. (Luke 18:15-17)

132. What is the Lord’s Supper?

At the Lord’s Supper, the church eats bread and drinks wine to remember the sufferings and death of our Lord Jesus Christ. (1 Cor 11:23-29)

133. What does the bread represent?

The bread represents the body of Christ, broken for our sins. (Matt 26:26)

134. What does the wine represent?

The wine represents the blood of Christ, shed for our salvation. (Matt 26:27)

135. Who should partake of the Lord’s Supper?

The Lord’s Supper is for those only who repent of their sins, believe in Christ for salvation, receive baptism and love one another. (1 Cor 11:27-33)

Questions about the Last Things

Back to Contents

136. Did Christ remain in the tomb after his crucifixion?

No. He rose from the tomb the third day after his death. (1 Cor 15:3-4)

137. Where is Christ now?

Christ is in heaven, seated at the right hand of God the Father. (Rom 8:34)

138. Will Christ come again?

Yes. At the last day he will come to judge the world. (Matt 25:31-32)

139. What happens to men when they die?

The body returns to dust, and the soul goes to be with God or to a place of suffering that awaits the resurrection for judgment. (Heb 9:27)

140. Will the bodies of the dead be raised to life again?

Yes. There will be a resurrection of the dead, both of the righteous and the wicked. (John 5:28-29)

141. What will happen to the wicked in the Day of Judgment?

They shall be cast into hell. (2 Thess 1:9)

142. What is hell?

Hell is a place of dreadful and endless punishment. (Matt 13:40-42)

143. What will happen to the righteous on the Day of Judgment?

They will live with Christ forever, in a new heaven and new earth. (Matt 13:43)

144. In the light of these truths, what should you do?

I should strive with all my energy to believe in the Lord Jesus Christ and repent of my sin. (Acts 16:30-31)

145. What is the gospel?

Holy God, in love became perfect man to bear my blame, on the cross he took my sin and by his death I live again. (Titus 3:3-7)

Back to Contents

Doctrines of Grace


In this series of posts, we’ll look at some of the terms used to try and capture what we believe and value. Words have meaning, but divorced from context they could be misunderstood. Understanding how words are defined and used is essential. On our Statement of Faith page it mentions that we hold to the “doctrines of grace.” So what does that mean?

The doctrines of grace which is sometimes referred to as “reformed” theology lies at the heart of the gospel. These doctrines (teachings) describe the grace of God in the rescue of sinners.

Historically, these doctrines have been expressed in 5 points.

1. The total depravity or total inability of sinners. Point 6 (“Man”) of our Statement of Faith reads, “… all men are sinners by nature and by choice and therefore under the just condemnation of a righteous God; that he is utterly incapacitated to receive the grace of God apart from the quickening of the Holy Spirit.” That is, everyone is sinful by their very nature and he is unable to come to God and receive God grace apart from the quickening (or regenerating work) of the Holy Spirit. Unless one is “born again” (quickened or regenerated) he cannot see the kingdom of God (John 3:3). [See 1 Cor 2:14; Rom 3:10-11; 8:8; John 1:12-13; 6:44, 65; Eph 2:1-3]

2. God selects people unconditionally (not because of anything in them) to be recipients of his grace. Point 7 (“Salvation”) of our Statement of Faith reads, “We believe that salvation is by the sovereign, electing grace of God …” Apart from the intervention of God, man would remain in his sin but God chose to act to redeem a people for himself, not based on their goodness or faith (which they are unable to attain (see above), but based on his sovereign loving mercy and grace. [See Acts 13:48; John 8:47; 18:37; Rom 8:28-33; 9:1-23; Eph 1:3-6, 11; Deut 7:7-8]

3. Jesus’ death was efficacious and actually saves those whom he died for. Point 7 (“Salvation”) in our Statement of Faith reads, “…by the appointment of the Father, Christ voluntarily suffered a vicarious expiatory and propitiatory death…” It was God’s will to send Jesus to the cross (Isaiah 53:10; Acts 2:23; 4:27-28), and Jesus voluntarily carried out the Father’s will (John 4:34; 6:38) by dying on the cross. What does the statement of faith mean when it says Christ suffered a “vicarious expiatory and propitiatory death”? A vicarious death is a death for another, a substitutionary death. Expiation refers to the removal of guilt for sin. Christ’s death removed the guilt of sin for those he died for. Propitiation refers to the removal of God’s wrath. Christ’s death removed the penalty of sin—God’s wrath—for those he died for. In other words, those for whom Christ vicariously died for no longer bear the guilt or penalty of sin. [John 10:11; Rom 8:31-32; Eph 5:25; Rev 5:9]

4. God’s work of salvation is effective. Point 7 (“Salvation”) in our Statement of Faith reads, “…those whom God has effectually called shall be divinely preserved…” God’s electing grace and Christ’s substitutionary death not only make people savable, they actually save. The divine call is effectual or effective. Through the grace of God and the regenerating work of the Holy Spirit, the person and work of the Lord Jesus Christ are made so beautiful to the sinner that they irresistibly call out to Christ for salvation. Not one for whom God has called, Christ has died for, or the Spirit quickened shall be lost. [John 1:12; 6:37; 10:14-16; 10:27-30; Acts 16:14; Rom 8:29-30; 31-32, 38-39; 1 Corinthians 1:23-24; 1 John 5:1]

5. God’s work of salvation will be brought to perfect completion. Point 7 (“Salvation”) in our Statement of Faith reads, “…those whom God has effectually called shall be divinely preserved and finally perfected in the image of the Lord.” That is, it is impossible to lose your salvation since that salvation is wrought by God and is his work that will be completed. [John 10:27-30; Rom 8:29-39; Jude 24]

The doctrines of grace are a more detailed way of saying, “Salvation is of the Lord.”

Click the “Distinctives” category below for more posts in this series.

What Is Your Life?

Just a Few Generations

Do you remember your great grandparents? If they were like most people, they had a family, career, hobbies, hopes and dreams. Sadly, all of that is forgotten now. Perhaps they lived a full life, 60, 70, 80, maybe even 90 years of life. But now they are a fading memory.

What Is Your Life?

In a few generations you and what you treasure most will be forgotten. Life is so precious yet so short. No one knows when their life will end. Will you not take a few moments to consider your own life and death?

Living Like Like Has No End

We naturally do not want to think about our death. We would rather live in the moment, live for today. We ignore our coming death and live like a terminally ill patient who only has a week to live but continues to go to work, plan a vacation, and contribute to RRSPs.

We would rather not think about it and so live in denial of the truth that death awaits us. Please do not to do this, but consider your life and your death.

What Are Your Beliefs?

Everyone has an opinion about these things and you’re free to believe what you want. But, is what you believe true?

What is the basis of your beliefs about death? Is it based on reality or wishful thinking?

Can anyone know for sure? Yes!

Death Defeated

What is amazing is that Jesus of Nazareth was tortured and killed and rose from the dead three days later! This is no myth. In fact, besides Christian writers, Roman and Jewish historians in the same time period speak about Jesus being crucified under the Roman Governor Pontius Pilate.

What is also known is that his tomb was empty three days later. His followers said he rose again. They died for this claim with no benefit to themselves. Not only that, but hundreds of eyewitnesses saw Jesus after he rose again and were alive when the New Testament (the second half of the Bible) was being written (1 Cor 15:6). That’s better evidence than you get in court today and it’s written for us in the most reliable book of antiquity.

This shows that Jesus really died and rose again. Jesus came and died publicly so that our faith might not rest in myth and legend, but on historical reality.

It is what Jesus taught that causes people to reject him. Jesus taught that God created the world (Mark 10:6), and that he made mankind to love and honor him (Mark 12:29–30). Jesus described God as being perfect in every way. Eternal, infinite, all-powerful, and all-knowing. Jesus also described mankind as being cursed with a heart problem. Jesus said that neither weapons, money, lack of education or employment, nor any other external reason is the problem with humanity. The problem with humanity is the wickedness that comes out of the human heart—sin (Mark 7:20–23).

It is this sin, guilt, and shame that Jesus came to die for (1 Pet 3:18). The Bible says that God’s justice demands that our sinful actions deserve eternal condemnation in hell (Rom 6:23). Jesus came to rescue us so that we might have eternal life (John 3:16–18). For those who desire to have their guilt and shame removed, those who desire to be forgiven by God fro their sin, all they have to do is turn to Jesus (Rom 10:9–13). Turn from your sin, and believe that Jesus is who he said he was and that his death and resurrection is sufficient to forgive your sins (Rom 3:9–26).

Rundle Mountain

Rundle Mountain

Do You Recognize this Mountain?

The mountain pictured here is Mount Rundle in Banff National Park, just a short drive from Calgary. It is so amazing that all people, no matter their language, ethnicity, or education are awestruck when they look at a mountain like this. Why are we so moved by a big chunk of rock? Why would every single person on the planet consider this image beautiful? The wonder we feel when looking at a mountain, waterfall, or sunset is there because God’s wisdom and power are clearly seen in the things he has made. He’s made us to recognize his beauty, and to honor and worship him.

What’s In a Name?

Mount Rundle is also special, not only because we recognize the glory of our Creator, but because it was named after Robert Rundle. Rundle was a young missionary who came to Alberta in 1840. He came to tell those living here about the God who made the mountains and the entire universe. His desire was not just to establish order and morality as others attempted. He wanted people to be reconciled to God through the Lord Jesus Christ whom he sent so that their souls would be saved on the day of judgment. During his work, Robert Rundle kept a journal. Here is an excerpt as he speaks of the mountains. “Their pointed and snowy summits rose high into the heavens like the lofty spires of some vast and magnificent marble temple reared by the Almighty Architect of nature to mock all the works of art. The sight seemed too grand and too glorious for reality. What indeed can vie with these sublime productions of Diety with their drapery of clouds and their vestments of the snow of heaven? In comparison with them all the works of art dwindle in significance; in them nature reigns without a rival.”

What Will You Do With the Knowledge of God?

Are you going to ignore the testimony that God has written on your heart and painted in creation of his wisdom and power? What are you going to do with the guilt and shame that is also common in every person’s experience? God has made himself clearly known. Not only in creation, but in his word, and most importantly in the person of Jesus Christ. Jesus came into the world to deal with our problem of guilt and shame. He came to deal with sin, the cancer that infests each of our hearts and merits us God’s judgment. He offers forgiveness and mercy to those who would trust his saving power. He died and rose again as a demonstration that the penalty of sin, which is death, has been paid in full. Only those who humble themselves and trust in Jesus will be forgiven and spared from God’s wrath.

This was the message of Robert Rundle. This is the testimony of that big piece of rock in Banff National Park. God has made you and he’s sent his Son to redeem those who recognize their guilt and shame and need for rescue. Our good works will not do. We must come empty handed to Christ alone, through faith alone, by the free gift of God alone, so that God himself gets all the honor and glory.

Calgary Stampede Trivia

Calgary Stampede Trivia

How Well Do You Know Your Stampede Facts?

1. The Calgary Stampede was first held in what year?
2. How big is the purse for the Stampede rodeo?
3. How many people attend the 10-day event each year?
4. How many mini-donuts are sold each year?
5. How many pancakes are served at Stampede each year?

Questions You Don’t Want to Get Wrong

It’s fun to answer trivia questions. Whether you’re right or wrong about a certain piece of trivia doesn’t amount to much in light of what’s most important in life. However, there are questions about us and our world that we must answer correctly. Are you willing to take the challenge of thinking through some important questions?
6. Does every human being have inherent dignity, value, and worth?
7. Are beauty, love, and joy objectively real?
8. Is there something wrong with our world?
9. Is there also something wrong with yourself?

If you’ve answered truthfully and without contradiction, you have answered “Yes” to each question. In affirming these statements as true you have also denied the typical evolutionary worldview espoused by so many today. Dignity is not inherent if we are simply evolved animals surviving natural selection. Beauty, love and joy are not real but are simply chemical reactions in the brain. And, in an evolutionary worldview judgments of “right” and “wrong,” “good” and “evil” make no sense. We should expect death and suffering as normal and natural in an evolutionary world. In affirming “Yes” to these questions, you’ve denied evolutionary theory and in fact have affirmed the one true God who has revealed himself in the Bible.

More Questions

Try these next questions and see how you do.
10. Was Jesus a real person who died on a cross in the first century?
11. Was Jesus’ tomb found empty three days later?
12. Did over 500 people see Jesus after he rose from the dead?
13. Did all his followers die affirming his physical resurrection?

The answer to all these question is “Yes!” Christian, Roman, and Jewish sources from the time period acknowledge Jesus’ life and death on a cross and an empty tomb three days later. There is no way all Jesus’ followers would be killed to propagate a lie that would not advantage them in any way.
Getting the first five questions on this card wrong is no big deal, but you can’t afford to get the questions about Jesus wrong. He died and rose historically so that what is wrong with the world and with ourselves can be made right. He died as a substitute, the innocent for the guilty so that we can be forgiven. Do not die in your sin. Seek truth, seek Jesus Christ, the one and only way we can be reconciled to God. Only by being a follower of Jesus can we share in a resurrection like his and have victory over the unnatural curse of death.

Answers: 1) 1912. 2) $2 million+. 3) 1 million+. 4) 2 million+. 5) 200,000+. 6) Yes. 7) Yes. 8) Yes. We see suffering and death. 9) Yes. No one is perfect.

Photo Credit: Calgary Stampede

Calgary Stampede Bull Rider

Calgary Stampede Bull Rider

Staring Death in the Face!

You have to think fast. You’re staring down a bull who has the power to crush you with his weight and might! What would you say to a 1700 pound bull who’s ready to run right through you? Quite frankly, there’s nothing you can say. You just need to get out of his way…and fast! Chances are, you’ll never be in this situation. However, you’re guaranteed to be in a situation much worse.

What could be worse?

It’s hard to imagine, but the prospect of facing death, and a painful one at that, is not the worst thing that can happen to you. You see, each of us has a soul. We are body and soul, material and immaterial. You know this to be true. Things like love, beauty, joy, and even the laws of nature are immaterial, yet you experience them all the time. You are more than the sum of your parts. You are more than stardust evolved or a bag of chemicals fizzing. You have been well designed, made by God. This is why every single person has dignity, value and worth. We are all made in God’s image. In fact, that’s why God says murder is wrong and squashing a bug is not. You have value because you are specially made by God.

Facing Something Worse than Death?

God made you, and so you are accountable to him and will stand before him one day to give an account. Jesus said, “Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matt 10:28). Why would meek and mild Jesus speak about hell more than anyone else in the Bible? He’s warning you so that you don’t end up there! Be warned: hell is not a party; rather, it is a place devoid of all comfort, joy, and peace. God has made us for himself to find our joy, comfort, and peace in him. Rather than finding our joy in God, we seek it in entertainment, food, sex, family, vacations, money, cars, and other pleasure-seeking endeavors. All of these things are temporary. We want you to find greater joy, everlasting joy, in the eternal God who made you.

Your Greatest Need

Not only has God been kind to you by making you, he sent his Son Jesus. Jesus came to meet our greatest need: our broken relationship with our Creator. Our sinfulness (e.g., pride and pleasure-seeking for things rather than God) means that God’s wrath abides on us. The only solution is to trust in Jesus, his historical death and resurrection, promise of forgiveness and eternal life for all who repent and trust. He promises to be your substitute, bearing the wrath of God in his death and freely granting you forgiveness and a joyful existence with God forever. Don’t settle for temporary pleasures. Don’t wait until you are staring down death—you’ll be out of time to think.

Photo Credit: Calgary Stampede

Islam

This is not a rant on Muhammad’s many wives, his marriage to young Aisha, the violent commands of beheading or mutilation, the “Satanic” verses, or the many scientific and historical errors of the Qur’an—although such topics are important considerations. This pamphlet focuses on what Muhammad himself called Christians to do. Muhammad called Christians to judge his claim to be a prophet—and such a claim is found wanting.

The Qur’an Calls Christians to Judge

Surah 5:42–48; 65–68 calls on Christians to judge according to the gospel, the revelation given to them by God. In 5:47 it says, “Let the People of the Gospel judge by that which Allah had revealed therein. Whoever judges not by that which Allah has revealed; such are corrupt.” It is striking that the Qur’an here instructs Christians to judge according to that which was revealed to them. Surely Christians in Muhammad’s day were expected to follow this instruction. This instruction assumes that Christians had the gospel and that it wasn’t corrupt—they could know what Allah had revealed to them. We have complete New Testaments from the early 300s so charges of corruption since Muhammad’s time are false.
What happens when we judge according to the Gospel/New Testament? We find that Muhammad was ignorant of the teaching of Jesus, his apostles, the cross, the resurrection, the nature of the Son of God, salvation and the gospel itself! If we obey the Qur’an, and judge by the standard it commands us to use, we find that Muhammad fails the test of a prophet. To quote the Qur’an again, “Say: ‘O People of the Book! You have nothing [of true guidance] till you observe the Torah and the Gospel, and that which was sent down to you from your Lord’” (5:68). The Qur’an places us in an unsolvable dilemma, if we obey what it says, we must deny Muhammad’s claim of prophethood.

Denying Historical Fact with a Single Ayah

The Qur’an says, “And because of their saying: ‘We slew the Messiah, Jesus son of Mary, Allah’s Messenger.’ They slew him not, nor crucified him, but it appeared so to them; and those who disagree concerning it are in doubt thereof; they have no knowledge of it except the pursuit of conjecture; [but] certainly they slew him not” (4:157). With a single sentence, the Qur’an seeks to overturn one of the most historically certain events—the death of Jesus of Nazareth.
The crucifixion is not something that just Christians believe. Of course, the New Testament speaks much of the death of Jesus, containing many detailed eye witness accounts. Besides Christians, Josephus, a Jewish historian in the first century notes the historical event of Jesus’ crucifixion. Not only this, but the second century Roman historians, Tacitus and Lucian, also speak of Jesus’ crucifixion at the hands of Pontius Pilate. In fact, Bart Ehrman, a famous agnostic whose books attack the Christian faith says, “One of the most certain facts of history is that Jesus was crucified on orders of the Roman prefect of Judea, Pontius Pilate.”
How can someone 600 miles away and born 600 years after the event in question overturn overwhelming evidence to this historical fact? Why would the Qur’an, in forty Arabic words, be so out of step with historical fact? Maybe it is because Muhammad believed that a prophet would not die such a disgraceful death—we cannot be sure. However, this shows that the author of the Qur’an knew little about the New Testament’s central teaching of God’s redeeming act in Christ on the cross. Not only that, it shows that the author knows little of what history itself says on the subject. Who is following mere conjecture here?

The Qur’an Misunderstands the Trinity

One of the central discussions between Christians and Muslims focuses on the nature of God. Islam strongly rejects the Christian teaching of the Trinity, that God is one in the three persons of Father, Son, and Holy Spirit. Muhammad was fiercely against polytheism, but did he mistake the Christians for polytheists? In the Qur’an, Surah 4:166–172 commands Christians to “say not three!” What is the “three” spoken of? In both the Qur’an, and historical Muslim tradition, the three is understood as Allah, Mary, and Jesus. That is, father, mother, and son. This is certainly not what Christians believe or have ever believed!
The Qur’an also says, “They have disbelieved who say: ‘Allah is the third of three,’ when there is no god save One God. If they cease not what they say, a painful torment will fall upon those of them who disbelieve” (5:73). Later, it says, “And when Allah said: ‘O Jesus son of Mary! Did you say to mankind: “Take me and my mother for two gods other than Allah?”’” (5:116, see also 5:17). Here again, the Qur’an assumes Christians believe Allah, Mary, and Jesus are three gods, with Allah being the “third of three.” Even non-Christians can recognize this as a serious misrepresentation of the Trinity. Such a misrepresentation of Christian belief in the Qur’an demonstrates that it is the result of human effort, is marked by ignorance and error, and is not from God. If only Muhammad knew the true Jesus and what he and his followers actually said and did, what a difference it might have made!

Conclusion

The Qur’an calls on Christians to judge according to what God revealed to them, i.e., our Scriptures. As we’ve seen, Muhammad’s claims fall far short. The Qur’an misunderstands Christianity, Jesus, and what God had revealed previously.
Had he known what God had revealed before, he would have known what was spoken when it says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to the angels as the name he has inherited is more excellent than theirs” (Hebrews 1:1–4).
The truth is that God is the creator, maker of heaven and earth. He has created mankind in his image for his pleasure and to bring himself glory. From the beginning mankind has chosen to worship, not the creator, but the creation. Whether it’s money, pleasure, idols of stone or wood, false religions or false prophets, everyone worships something or someone.
Jesus said the greatest commandment was to love God with all of your heart, soul, mind and strength (Mark 12:30). The greatest evil then is not loving the true God with all your heart, soul, mind and strength. There has never been a day in your life when you’ve loved God the way he deserves to be loved. As such, you’ve broken the greatest commandment. In fact, you break it every single day! Since you have broken God’s greatest law, you are a lawbreaker of the greatest kind.
If you have seriously broken the law and stand before a judge, he would be a corrupt judge if he let you go free. A good judge will ensure justice is served. Even if your good deeds were many, a good judge must condemn the person who has broken the law. God’s judgment is not arbitrary, and he cannot permit the guilty to go free. This is the great dilemma that faces mankind and the only solution is found in Jesus Christ.
Jesus obeyed the law, he kept the greatest commandment perfectly. But it doesn’t end there. Jesus himself said, “I came not to be served but to serve and to give my life as a ransom for many” (Mark 10:45). Why did he say this? He came to die so that God could be just in forgiving people who broke his law. When Jesus was crucified, he suffered the wrath of God for the sins of his people. This means that God can be just in forgiving a people who had broken his law. Because of this, Jesus is exalted as Lord of all and at his name every knee will bow. God now commands all men to repent and believe the gospel of Jesus Christ. Turn from false worship of Muhammad’s god and trust the true God. When you do this you will receive mercy and forgiveness. Read the gospel of John or Mark for yourself, see who the true Jesus is, why he came, and what it means to follow him. Examine the truth of what God revealed beforehand as the Qur’an says.

Christians Corrupted the Truth?

Everything that has been written here is typically dismissed on the grounds that Christians have corrupted the truth—the Christian Scriptures are corrupted and must be interpreted in light of the Qur’an. There are serious problems with this accusation.
First, the words of Allah cannot be corrupted (15:9; 6:114–115; 18:27; 10:64). This not only applies to the Qur’an but also to what was revealed before the Qur’an. In fact, the Qur’an admits that Allah has given a book to Christians (3:3–4; 29:46–47); and it calls Christians to judge with what God has revealed to them (5:42–48).
Second, when the Qur’an speaks of the corruption of the Christian Scriptures, it speaks of the corruption of its interpretation, not the actual text (3:78; 2:75, 79; 5:13, 41). For how can the words previously revealed by Allah be corrupted and its meaning lost? How can the Qur’an call on Christians to judge what Allah has revealed to them if it was already corrupted in 632 A.D.? The Scriptures we have today are the same as those in the time of Muhammad!
If the Qur’an is true, it calls Christians to judge by the Bible since the Bible is from God. But if the Bible is from God, then the Qur’an is false and Muhammad is a false prophet.
Read the gospels, read for yourself what God has sent before Muhammad.

Homosexuality

In recent decades homosexuality has gone from being illegal and taboo to legal and culturally accepted. This is lauded as a victory for human rights. There are some, however, who seem to be resistant to progress—the church. Granted, many churches and Christians have embraced homosexuality as compatible with their faith and practice, but others have not. The question becomes, what does the Bible teach about homosexuality anyway?

Claim #1: The Bible Hardly Even Mentions Homosexuality!

It is true that homosexuality does not fill a huge portion of the Bible’s teachings, yet it is spoken about more often than you might think. It’s discussed in Sodom where the men of the city want to rape angelic visitors. Similarly in Gibeah where the men of the city try to rape another man. When Israel drove out the inhabitants of Canaan, homosexuality is named as one of their sins. In the time of the Israelite kings we have male cult prostitution an established practice. We see prohibitions against it in the Old Testament and numerous times in the New Testament. It’s said that Jesus never taught against homosexuality but Jesus did. In Matthew 19 Jesus defines marriage between one man and one woman as the only God-ordained relationship for sexual intimacy.

Claim #2: The Old Testament Commands Are No Longer Binding!

Leviticus 18:22 says, “You shall not lie with a male as with a woman; it is an abomination” (see also Leviticus 20:13). Everyone would agree that these commands in Leviticus are clear, but do we follow them today? Doesn’t it also tell us not to eat pork or shellfish and not to wear mixed fabrics? Aren’t some Christians hypocrites then? Before we dismiss Leviticus, Jesus and the apostles quote from this book and did not dismiss it. What must be asked is why would Jesus, the apostles, and Christians today obey some of the commands in Leviticus and ignore others? The answer is simple. Some commands in Leviticus have been repealed by God himself later in the Bible. God has made a number of covenants with his people and the new covenant, inaugurated by Jesus changed the ceremonial and cultural portions of God’s law. Jesus in Mark 7:19 declared all foods clean (no more prohibition against pork or shellfish). Priests, Jewish customs of dress, circumcision, festivals, Sabbaths, have all been repealed in the new covenant. However, the sexual ethic has never been repealed anywhere. God’s moral law remains unchanged. In fact, his sexual ethic is repeated rather than repealed under the new covenant.

Claim #3: Homosexuality? What About Your Pride, Greed, and Gluttony!?!

1 Corinthians 6:9–10 says, “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God” (see also 1 Timothy 1:8).

We can all see that this new covenant text condemns a wide range of practices. Do Christians make too much of homosexuality when there is so much other sin? Perhaps. Our culture has made homosexuality a big deal and while it’s certainly not the biggest sin or an unforgivable sin, it is a sin nonetheless. To say the Bible doesn’t call homosexuality a sin would be a dishonest. All sin is sin.

Claim #4: God Nowhere Condemns Committed, Loving, Homosexual Couples!

Romans 1:26–27 says, “For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.”

This description of the sin of homosexuality is sometimes said to describe pederasty (men having sex with boys) but it clearly says “men committing shameless acts with men.” Others claim that the “unnaturalness” is when heterosexuals engage in homosexual activity. Again, no such indication comes from the text but rather is imposed on it. Others claim that in Bible times there were no committed, loving, monogamous homosexual relationships so these prohibitions do not apply to today’s partnerships. Again, this claim has no historical basis. Historical records show that homosexuality, including committed, loving partnerships have been around for a long time, well before and during the time when these words were first written.

Claim #5: How Can You Be Against Love?

Why are Christians so judgmental and against love? Why should you get to say who should and shouldn’t love one another? The fact is, we all make judgments. We all would agree that a child and an adult, or a daughter and a father would be a wrong relationship—no matter how much they loved one another. The key is to define what love is.

We can’t be more loving or tolerant or accepting than God, right? How does God define love? God shows his love in that while we were still sinners Jesus died for us (Romans 5:8). John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” What these texts are saying is that God demonstrated his love by dying for sin, not denying it. He provided rescue from our sin, not leaving us in it.

As followers of Jesus Christ, we must lovingly warn all sinners and point them to the forgiveness and promise of change that God offers.

Claim #6: But I’m Born This Way!

I’m not going to argue that homosexuality is a choice rather than something you are born with. The simple fact is, we all are born with desires and impulses. Some of which we embrace, and some of which we fight against. To have a desire or impulse doesn’t make it right and not sinful.

We all wrestle with desires to lie, to be angry, to steal, to be unfaithful to the ones we love, to quit our jobs or school, but we don’t identify ourselves by these desires, rather we wage war against them (1 Peter 2:11). How do we know which of our desires are right and which are wrong? We’ll either interpret them through our culture’s values or through God’s values. Only God’s values will lead to the good of all mankind.

Claim #7: Christians Are On The Wrong Side of History!

Homosexuality is now accepted and continuing to grow in its acceptance. Are Christians just behind the times on this? In response, are there any trends in the world today that you are against? How about increased wealth for the rich and poverty for the poor? The rise of terrorism? Increased fossil fuel development? The truth is everyone is against certain trends today and supportive of others.

Yes, but weren’t Christians supportive of slavery, and a flat earth, and a geocentric universe? Didn’t they defend these things with the Bible and think that the Bible was clear on those things!?! As you examine the truth behind these claims, however, there really isn’t much there. The Bible uses sunrise and sunset, and so you do, but I’m not going to fault you for not being more accurate by saying, “That’s a nice earth rotation!” Second, Galileo and Copernicus were lauded by the church. Their opposition came mainly from Aristotelian philosophers. Galileo himself said that he fell out of favor with the pope, not because of his science, but because he portrayed the pope unfavorably in one of his books. Third, with regard to slavery, it’s true that the southern states defended the practice, but this was by no means the universal understanding. In fact, Christians throughout the centuries have called for the abolition of slavery and it was abolished because of Christians and the Bible. This is much different from homosexuality where it has been universally understood to be prohibited by God until only very recently.

Why Not Simply Personally Disagree and Not Judge?

While this is a common position among Christians, we can’t be more loving or tolerant or accepting than God is. God loves us in such a way that he desires to do something about sin, not leave us in it. It would be unloving for me not to warn you about danger when I know that what you’re doing is going to bring great harm to you.

The truth is God is holy and just, meaning no sin can be tolerated in his presence. Whether pride, gluttony, lying, or homosexuality. The truth is that every single person has the same problem. Our sin (in its various types and degrees) separate us from the relationship with God that we were created for. God’s love is demonstrated, not by changing his standards or redefining sin, but by sending his only Son Jesus to die and take the penalty that we rightly deserve. Your sins, no matter how small or great, can be forgiven because God has intervened for you. Everyone, everywhere is now called to turn from their sin and believe this good news.

All of us are going to face God in judgment. He has arranged the terms of peace, not us. He knows when you will die and face him, we do not. Do not delay. Our lives are so very short and our lives are so precious to us. Do not ignore God speaking to you through his word but come to Jesus that you might have life, forgiveness, and the promise of being one of God’s children for all eternity in his paradise.

If you have any other questions on this or other topics, we would love to hear from you. May God grant you grace.