Why We Should Remember the Reformation

It is the beginning of October 2019, and we know what this means, do we not? No, I’m not talking about Halloween, a questionable practice amongst Americans. Whether or not you celebrate Halloween, it is a tragic thing that this tradition in America has overshadowed one of the most important anniversaries of October 31st. For myself, the greatest tragedy is that I spent my entire youth without ever being told about it (even though I was raised in a Christian home). It wasn’t until I was in my mid twenties that I learned of this historic event, and even then, I only learned about it through self-education, not as a tradition among my Christian brethren.

What I’m speaking about, of course is the Reformation. 502 years ago from this October 31st, the famous 95 Theses that Martin Luther is said to have hammered to a Wittenberg church door, as was custom for the scholars of the day to do when they made propositions such as these, became the iconic moment that started it all. It was the posting of these theses on October 31st, 1517 that began the spark of the Reformation, which would change western civilization forever. But of course, we don’t want to get too ahead of ourselves here. I want to discuss in this article why the Reformation still matters today, and why every Protestant Christian should celebrate it, and if I can speak personally, I prefer we celebrate this day over Halloween. While I find dark themes interesting, the sheer fact and weight of the Reformation is far too important to pass over, especially for a relatively meaningless holiday.

Remembering The Reformation

There are many factors that lead to an ignorance of the Reformation; some of them are unintentional, others are intentional, while still more others have a bit of both. For the unintentional ignorance, I will save for a later section. For now, I want to discuss the group that decidedly rejects any kind of allusion to the Reformation of 1517.

I once spoke briefly to a brother at church about the Reformation and church history, and he did not want to go there. He didn’t like church history, and his reasoning was because the men of church history were bad, filled with so much error and sin, and did terrible things. I smiled at him and had to say what I hope you the reader is thinking, “Strange. Sounds like you’re describing sinners!” Which is of course correct. They were sinners, just like we. I suppose we’ll stop reading about David, because after all, David was an adulterer, and a murderer.

Of course we read about David, and we read about him for two reasons (three, technically, it being divine revelation): One, he is central to the biblical story, and two, because from reading about David’s mistakes, we learn how to not do those things, and from his great successes, how we can glorify God in our own lives. In other words, it is to learn from the past of the men who walked the faith before us. To read about how their humanity limited and conflicted with them, and then how God in spite of such, used such a man (or woman) for His glory.

And that’s exactly why we should read and know church history. They were connected to the biblical story (how God works through His church, even in the darkness of pre and post-Renaissance), and two, because they did great things for God, and they did terrible things in His name. If we claim to be part of the body and church of Jesus Christ, the risen Lord and King of all, we should desire to know about the body that came before us. There is a rich history in studying the church throughout the ages.

Truly, if you are not a Roman Catholic or of Eastern Orthodox, you owe your roots in some way to the Protestant Reformation, especially if you are Baptist, Southern Baptist, Presbyterian, Lutheran, Calvary Chapel, Pentecostal, Charismatic and probably more (aside from the NAR and groups like it). The Five Solas are the basis for essentially all of these groups (in their basic form; whether they are consistent with these is not the point I am making) and those five solas find their origin in the Reformation. It is an inescapable fact.

It would seem to make sense then to want to discover the roots, history and tradition that gave rise to whatever denomination you ascribe to. Please understand, I am not here saying that everyone should become reformed as I am, but I do think that everyone who is connected to these groups in some way should celebrate this day, one of the most memorable moments in the history of humanity.

The Reformation in the West

The importance of the Reformation extends into various different areas. Firstly, let’s consider the Reformation in the west as a whole. What it did was it led to a revolt of a certain kind against the papal authority, which claimed to hold the Church in its hand, and consequentially the whole western world, and ultimately the salvation of anyone who lived in its domain. To be saved, therefore, required loyalty to the Church and its holy sacraments and dogmas.

This ultimately led to a darkness and corruption in the west. As the saying goes, absolute power corrupts, absolutely. The papal sea truly carried with it tremendous power, and with that centralization of power, history always tells us it never ends well. That kind of power typically always attracts the most ambitious, and most ruthless of men, and sure enough, it did.

This was until 1517, when Martin Luther hammered his 95 Theses to the church door in Wittenberg. Ironically, Luther had no intention of messing with papal authority at first. His only desire was to discuss the matter of indulgences and the abuse of them in Germany. When he did not receive his audience to discuss this matter, the consequence for the Church was that the people of Wittenberg got a hold of the theses, translated them into the vulgar (common tongue), and distributed the copies across Germany, causing the people to rise up against the papacy and its abuses of them.

While Roman Catholics today can cry foul and make a big issue about the “Revolution” (as they often call it), the fact is that the Roman Church had itself to blame in Luther’s day. Imagine what would have transpired if, instead of ignoring Luther, they responded to the theses immediately. But they opted to ignore it, which allowed the theses to stay up long enough for the people to get wind of it. The rest was history.

With the Reformation underway after Worms in 1521, when Luther was excommunicated, the result would be a split in Christendom that exists unto this day, leading to great wars across Europe, and a battle between the Protestants and the Roman Church over control of the land. While in the end, no one won, one thing the Reformation did achieve was breaking the Roman Catholic Church’s hold on Europe, never to have it again. The result of Protestantism would eventually lead to the Enlightenment (something we may see as a detriment and consequence of the Reformation, but not a direct result), the nation states, and the fall of feudalism and monarchical reign across Europe and further west.

The Reformation in the American Revolution

While the Reformation itself is not to be considered a revolution, it’s impact would lead to an eventual revolution. Two, to be exact. However, one of these—The French Revolution—was a terrible event, the other was a far greater revolution that did not lead to the rivers of blood and gore in the streets from headless, limbless bodies in the Reign of Terror carried out by one Maximilien Robespierre. This revolution would spark the conception of the most remarkable country ever to exist in history. That of course is the United States of America.

Yes, the Reformation was an important role in the American Revolution. In fact, most Americans, even among conservatives, don’t realize just how much they owe to the traditions that came out of the Reformation. These traditions would be extremely influential on the lives and thinking of the Puritans (who were Calvinists) that came to the Americas, seeking refuge from the persecution in Europe.

That unique Puritan tradition would raise generations after it that reach to the founders themselves. The majority of the leading founders were themselves Calvinists, and those that were not, owed their influences in some way to Protestantism, or in other words, the Reformation. Even for Benjamin Franklin, who was not a Christian by confessional standards, loved Jonathan Edwards’ preaching, and George Whitefield, two major Protestant reformers in America during his time.

As with the five solas, the simple fact of the matter is that every American who loves America, and the history of America owes much credit to the Reformation, and what came out of it in the next three centuries.

The Reformation in Liberty

While Luther and Calvin after him did not intend the Reformation to lead to what the American Revolution envisioned and realized (that is to say, the Reformation was a magisterial one), their work and influence would inevitably lead to these things. As we have shown, in brief, the Reformation led to the breaking of Roman Catholic control over the west, and sub-sequentially, it lead to the United States.

Remember, the five solas were a radical idea during the Reformation. Jan Hus and John Wycliffe, who came before Luther, had a less crystallized view of the concept of the five solas, and one of them ended up martyred over it. Imagine when Luther and Calvin come along, and especially with Calvin’s brilliant systematic thinking, putting these together in ways no one had done before, what that would end in. In other words, it was the most radical form of what Hus and Wycliffe were preaching.

The reality is that the Roman Church realized the danger of the solas. If the solas were true, it completely and utterly shattered Roman Catholic control over all of Europe. It meant that the Church could not control salvation, could not be the mediator between God and man. It had no right to stand in the way, and dictate to any man whether he was a sinner or saint. Only God had that power, and the church’s job therefore was a steward, a faithful servant to God on behalf of those whom God has Himself saved and is saving.

The consequence of this truth, therefore, meant that the church did not have the authority it claimed, and when the Reformation’s ripple effect of those who followed after the Reformers, continued to crystallize what they themselves started, the result was the recognition that no man, no matter how pious and godly he may appear, has a right over any other. The life of every man is squarely in the hand of the Almighty Himself, who owns all peoples by His sovereign right as God of the universe.

The church’s responsibility, therefore, was to be a witness to the world on behalf of her Bridegroom, her Lord and God in heaven. She is never to be seen as He the Judge on earth. Once this concept took shape in the Puritans, which would then influence the founding fathers, the concept of true liberty took form in the United States of the eighteenth century.

The Reformation Today

Now I wish to begin addressing those who are unwittingly ignorant of the Reformation. With this brief overview of the impact of the Reformation, my hope is that we now have the context to understand where we are today, and perhaps a greater insight as to why our society is crumbling around us. Listen to your standard talk show host on either left or right, and you will likely never get to the root of the problem. If you understand what led to the American Revolution and the government it produced, it would make more sense why the government that claims to be the same one of two-hundred years ago is nothing like it.

It is not an increase of God in America that is causing our societal collapse, it is a removal of Him from American society. The fact is that man was made to worship something. When the One to whom proper worship is owed becomes obscured and removed, who do we then go to for hope? Someone has to be our god, and hence, the government must come in to take that place. When man no longer has a God over him that gives him light to see who he is and who the world is, man will be left in darkness and decay, and will rot, taking everything else with him, including his neighbor, and eventually his society.

Hence it requires a recognition of the holiness of God, that He has the right to rule over us, and when we recognize that, and repent of our sins, then true liberty reigns. The Reformation restored that idea to the western world, and the United States adopted the crystallized essence of it, recognizing that true liberty is not when man is freed from all authorities, but freed from all man-made authorities, so that nothing stands in his way of being fulfilled and thus truly free in the God he belongs to.

I hope that this will inspire many of my readers to begin to study the Reformation, and the rich history from it. Not all of its history is great; there are many terrible things that Luther did. And if I can speak frank here, I don’t even think I could stand to be around Luther. In fact, Luther and Calvin both would consider me a heretic. I might not even be safe in Calvin’s Geneva because I am of a baptist persuasion.

Why then do I love Calvin and Luther? Because I look past these things, and see the value in studying what they gave to us. We have to be willing to do the same. I cannot stress to you, my reader, in these written words the deep conviction of my heart when I say this: You who do not study the history of your heritage as a Christian, who denies to your children the history of your heritage as a Christian set them up for disaster in the future. I pray that in that case, God is merciful to them, and will keep them safe despite your failure to show them these things. That is how strongly I believe in this.

I am not saying that you will lose your salvation in the slightest over this. Nor am I saying that you need to learn about the Reformation and be reformed. I believe you can truly celebrate what the Reformation gave us without being uber-reformed. You don’t need to be a Calvinist to believe in the five solas, nor to celebrate the Reformation. To my Calvinist brothers, please understand, I am not talking about consistency here, I am just stating a mere reality, that you and I must realize: Not everyone who holds to the central tenants of the Reformation are themselves reformed. You have to deal with that, just like I have to deal with it. Maybe the best way to do it is to meet your local church family that does not share your reformed convictions, buy them lunch and talk it over in brotherly love and grace.

My simple point is that those who do not learn from history are always doomed to repeat it, and even as Ronald Reagan said, freedom is always one generation from extinction. Franklin also said it is only in the religion of ignorance that man will lose his freedom. A people who know their heritage, know their history cannot be enslaved, and are far greater prepared for the future when they learn from the mistakes of their forefathers, as well as their successes.

The Reformation is, of course, not the gospel, but what it gave to us was a lesson in history that there is hope even in darkness, that God can and does do amazing things, with sinful human beings, and each and every one of us are connected to it in some way. Take some time this month and discover how you are connected to the Protestant Reformation, to the glory of God, Soli Deo Gloria!

The Nature of Faith

In every major religion that, in some form or fashion, arises out of the middle east, which is to say Islam, Judaism and Christianity (along with all of Christianity’s subsets and cults), throughout all their differences has been one thing in common that each have said is necessary to live out their religions, and that is faith. Faith is the buzz word, it is the ingredient that seems to be the bloodstream or the life of each religion.

Truly the word goes with almost all forms of life, religion, or spirituality. It’s a catchy word that has a mystical and romantic essence to it. To simply say “Christianity” or “The Christian religion” as well as “The Islamic religion” sounds almost too academic, or too static in some sense. To instead say, “The Christian faith” or “The Islamic faith” personalizes them. It makes them sound more than a simple exercise in formal living. The use of the word faith almost takes the object being discussed into a realm of transcendence, beyond the physical into the metaphysical.

There is a reason for this, however, which we will discuss soon. But for now, I wish simply to say that what I will be discussing in this article is the very nature of what faith is and ought to be. What is it truly? Does it have any relationship to reason? Does it go deeper than the simple experiential aspect we are prone to think it is as by today’s culture? I will begin by seeing how the secular world defines religious faith, and contrast that to what the Bible teaches that faith really is.

Faith in the Secular World

If you go on YouTube and listen to all the celebrity scientists such as Neil DeGrasse Tyson, or Richard Dawkins, two men well known for their animosity towards religious faith, you will see how they define what faith means. It is described as a “blind faith”. The secular world sees the word faith as a trust in non-reason, in irrationality.

In their view, faith means that where all reason goes out the window, my feelings and wishful thinking take over to formulate what they describe as faith. On the other hand, they say, they have science, which is truth, which is reason–solid grounding. They don’t need to have “faith” (in their definition) to believe in what they believe, they only need to “know” the truth of scientific discovery.

The Birth of Blind Faith

This narrative is borne out of the Enlightenment era, wherein the rising secularists and philosophers against religion began to push forward the rhetoric of separating faith and science, as it once was in a perfect unity. Notice how I said that it was “rhetoric” that was at the forefront of this. That’s because all it really was, was rhetoric, it was never really attempting to meaningfully engage what the biblical idea of faith was.

Fredrick Nietzsche, for example, along with other well-known atheists like Karl Marx, never attempted to contemplate with any meaningful inquiry (to my knowledge, anyway) the validity of the Christian faith that built the societies they lived in. Instead, they simply assumed it was false, unreliable, and needed to be abandoned. It was superstition by virtue of its own existence, nothing more. Hence it required no real, meaningful contemplation upon. It was simply dismissed as archaic and no longer useful as an answer to society’s problems. The western world was entering a new era, and needed new answers as a result. Science had proven that the god of lightning was simply a phenomenon of weather patterns, and so on. The great question of the philosophers of their day was, “If God does not exist, why are people hopelessly religious?”

The question was not an honest inquiry for truth. It was an assertion–God does not exist, yet people cannot help but need Him to exist. Why is that? That was the essence of the question. Neither Nietzsche nor Marx really attempted to discover the truth of this. Instead, the two used rhetoric, which is the art of using articulation and thoughtful speech to gain an audience, rather than actually debating ideas.

The centuries would prove the use of rhetoric a useful tactic; pragmatic and economic, in some degree, as we see that the rhetoric of Nietzsche’s atheistic existentialism and Marx’s classless society of communism make devastating inroads into western civilization. There was also Immanuel Kant in the nineteenth century Enlightenment, whose work also contributed heavily to the separating of reason and faith that would eventually be the catalyst for what we have in society today, which is a rhetoric that faith and reason are on complete opposite ends of the spectrum.

It is the works of men like these, particularly during the Enlightenment era, that gave rise to secularism’s definition of faith. It was not a matter of, “Are faith and reason compatible? Is there a fundamental and meaningful relationship between the two?” Rather, it was, “Due to the scientific discoveries of our current age, religion is no longer necessary to answer the questions man needs.”

From Faith to Reason

The great sadness in all of this is how the church responded. Rather than meaningfully confronting this rhetoric with the truth of Scripture, the church attempted to adopt the trending philosophies of “rationalism” of the day to try and make a synthesis with Scripture. The result was to allow an epistemology that is fundamentally at odds with the Christian worldview into the church and begin to infect it from within. The key error in this (which the church still utilizes to this day) is to attempt to sell Christianity to the culture, rather than expose them to the God of the Scriptures.

The emphasis was on trying to preserve the church, rather than God’s word, a fundamental error that has led to the Roman Church, and the LDS Church, which are focused primarily on the foundation and structure of their institutions over God’s revealed word. It’s a common confusion of God and His church, one that is easy to fall into, but is nevertheless costly. If we don’t distinguish between God in the revealed Scriptures and the church He has made in Christ on the authority of Scripture, the result is the tendency to defend the church at the cost of God’s revealed truth. This confusion has and continues to lead to a de-emphasis on Scripture, and eventually an abandonment of it as theopneustos (God-breathed) and to instead defend an institution that is nothing more than an empty shell without God’s word to give it life.

In response to the works of Kant and Nietzsche, Hume and others, Soren Kierkegaard developed his philosophy of Christian existentialism, wherein instead of attempting to combat the rationalistic arguments of the Enlightenment thinkers, Kierkegaard capitulated and codified the idea that faith was a blind leap into the dark of irrationality, separated from reason. Few true endeavors were made by Christian thinkers to combat the presuppositions of the titans of the Enlightenment.

Yes, even our soteriology was compromised–the great slogan of the Reformation, that salvation was a work of God the Holy Spirit by a supernatural rebirth of the soul was replaced with believing that the human mind had the ability, in and of itself, to rationally connect the dots and come to a saving knowledge of Christ. Salvation, then, was wrought by “reason” and not God’s sovereign grace. Once this fundamental truth was compromised, it was only a matter of time before the corrosive effects of secular, post-Enlightenment thought would break away at the foundations of the church from within.

Faith in Scripture

Having understood, in a brief sense, what the secular world, out of the Enlightenment, saw faith as, we will begin to contrast that with what the Bible says faith is. As stated before, today’s secular people see faith as a kind of blind, senseless, irrational leap into the dark. And the church’s capitulation to this rhetoric, rather than to confront it head on, only allowed it to persist, and to eventually make inroads into the church itself that has led to all the problems we have today.

Remember as before, the Enlightenment thinkers never really attempted to interact with the Bible’s concept of faith. It was simply dismissed. This is important because if we are going to honestly speak truth, we have to honestly investigate propositions and worldviews. A worldview rises or falls on its presuppositions. Hence to discover this, one must investigate the worldview in question. Simply to dismiss it is to at the same time dismiss one’s own credibility on the subject. You don’t go for a medical checkup with someone who hasn’t honestly understood the medical field and who is not a licensed doctor for the checkup. Why, in the same way, would we rely upon people who are openly, willingly ignorant of biblical theology, for understanding what the terms related to biblical words are?

It is therefore necessary that if we are going to have a proper understanding of what the Bible describes as faith, we must go to the Bible’s understanding. It is a bad form of argumentation to impose upon the Bible a foreign concept of faith and use that as its definition. In the Greek, the word for faith is pronounced “pistis” which means to trust, to believe, to be convinced of something or someone. That is the simple meaning of faith.

Based upon this, can we already declare that the secular idea of “faith” is the same as the Bible’s? No. For the secularist, faith is a blind, irrational and unsupported belief in something that’s not real. Biblical faith is to trust in something. Whether that something is worth trusting in is not even relevant to the subject. But for the secularist, this narrative has to fit, otherwise their argument collapses. We can talk about whether what we have faith in is a reasonable thing to have faith in, but it is simply false to demand that faith means not only trust in something, but trust in something inherently foolish.

Real faith, then, is to trust, to be convinced in the mind of something, or of the words of someone. What then does the Christian–the true Christian, have faith in? Romans 3 and 4 give an in-depth discussion on the nature of faith, and how we are justified by faith, or through faith, apart from the law (Romans 3:28, 4:1-5). Clearly there is something about the nature of “faith” that makes it powerful to save. Exploring Scripture helps us to see what that is.

Faith to Salvation

There are many places to start, but I think one of the best is to begin with what I believe is the citadel passage on the nature of faith as the instrument of salvation, and that is in Romans 4. Of course, in reality, it begins back in Romans 3; in Romans 3:1-20, Paul is laying down humanity’s greatest problem, that we are desperately wicked before a holy God, completely and utterly exposed to His righteous wrath against sin. Our very existence is an abomination in His sight.

It is only after this, beginning in verse 21-26, that Paul finally shows us the Light and that is Christ. Our hope comes apart from the Law, meaning that our hope does not come from obeying God’s commandments, but from beholding the One who has obeyed the commandments. Hence, as verse 21 says, this salvation is “apart from” the Law, but the Law “witnesses” it. This righteousness is the account of Christ, and it is acquired not by the exertion of the human will, which Paul just condemned as utterly unreliable.

It is acquired “through faith”. When rendered from the Greek, it literally reads: righteousness now God dia–through or by; because of–faith-in Jesus Christ. The word for righteousness in verse 22 in the Greek means primarily that this “righteousness” (dikaiosyne) is authored, or brought about by God. It’s not a righteousness that God presents and says that this is the kind of righteousness we need to build to get into heaven. It is a righteousness that He Himself has revealed and brought about in Christ that is acquired by faith.

In Romans 4, Paul explains this doctrine more clearly, using Abraham as his example. The point once again is to show that Abraham was ultimately made righteous before God by a righteousness that God was the author of, not Abraham. Abraham simply believed God’s promise in Genesis 15, and it was counted as righteousness to him (Romans 4:3). It was when Abraham believed God, which is to say when he was convinced by God, that he was declared righteous, or justified before God. It wasn’t his willingness to work for God that did. That very idea Paul rebukes in the following verses.

Faith then is the instrument of salvation, it is through faith that God saves by the righteousness of Jesus Christ. But we are not done yet by any stretch. Faith indeed is the instrument whereby we are saved, but so many Christians don’t go any farther than this. In point of fact, the Bible has much more to say about faith. We must go deeper.

Faith to Repentance

From that point, we move on to our next. We could easily combine this section with Faith to Action, but I want to take time here to focus exclusively on repentance. What is repentance? Repentance is often gravely misunderstood by the cults, and by Christians themselves, and no less by unbelievers. Repentance is often viewed as a form of working, of building oneself up. I know that I personally struggled with this confusion for a while, and primarily because as someone who held so strongly by conviction (to this day) in the doctrine of sola fide (faith alone), why was repentance so important, then? Not that it wasn’t, but if my repentance doesn’t earn me anything, why is it nevertheless necessary?

The problem of course was with what I was assuming, and that was that repentance was a form of making oneself worthy before God. It was because I confused repentance with this that I struggled with understanding how it fit into the whole issue.

The word “repentance” in the Greek (metanoias) means to have a change in mind; to turn from one state of mind to another. In this case, to turn from the love and desire of sin to the love and desire of God. You may ask again, how is this not working our way to heaven? It seems that way if you understand, again, repentance to be earning you something. But it’s not.

Remember that in justification, I’m made righteous by a righteousness outside of me, authored and perfected by God. My turning away from sin, therefore, does not merit me anything. It’s not something I do to be righteous, because I already am by legal declaration. It’s something I do firstly out of love for what God has done for me, and because it cleanses me. It doesn’t make me more valuable, more noble, it cleans me from sinful thoughts and desires.

Paul in Romans 6 demonstrates to us that saving faith (which he has already explained) leads to repentance. He asks the rhetorical question that anticipates the objection that if I’ve been completely justified, why repent? This question may find legitimacy if we misunderstand how man’s will operates in this scheme. As long as we view man’s will as autonomous, free of any and all creaturely inclinations, this excuse will always invade evangelicalism. However, if we understand man’s will as subservient to his natural desires, Paul’s rhetorical question and answer makes perfect sense.

Paul’s retort is that the one who has been justified truly, cannot possibly live in sin, or in other words, without repentance coming out of that justification by faith. Jesus declares throughout the gospels that repentance is synonymous or an essential part of believing in the gospel. Repentance, then, is something that comes out of saving faith.

In the Old Testament, God speaks through His prophet Ezekiel and says that in the new covenant that is to come, He will “sprinkle clean water on you” to clean us from all uncleanliness and all our filthy idols. And He further says that He will put His Spirit within us, removing our hearts of stone and giving us a heart of flesh which will cause us to obey His statutes (Ezekiel 36:25-27). This will connect with Faith as a Gift later, but for our current subject, the point here is that genuine faith leads to, or causes repentance, to turn from sin and to obey the Lord.

Faith to Action

As I said above, repentance and this section may almost be one, but I wanted to dedicate some time on repentance in particular. Now I want to move on to faith that leads to action. What does saving faith cause one to do? As we have seen, it causes one to repent. It also causes one to grow in the light of that repentance. John the Baptist says in Matthew 3:8 to “bear fruit in keeping with repentance”. Meaning that we must repent not merely for the sake of ceasing to do bad things, but repent in order that we, in being cleansed, will in turn grow in faith towards God, and that growth leads to action for Him.

The important thing once again to notice is that faith and repentance is not earning us anything; it is a response on our behalf to what has been done to us. Remember in Ezekiel 36 the ordo salutis (order of salvation): God’s action comes first, and we merely respond. This is absolutely key to understanding the gospel. The gospel is not, nor has it ever been what you can do for God. It is what God has done for you, and you holding onto that with all your heart. It is in the light of this, and understanding this order, that we are disposed to action.

James 2 is often used so poorly as a proof-text for works-based salvation, and that is a terrible tragedy, because we miss what James was talking about. The proof text is often verse 24, where James says that we are not justified by faith alone, but by our works. The problem first is that this interpretation puts James in clear contradiction with Paul who specifically says in Romans 3:28 that we are justified by faith apart from works of the law. So either the Bible contradicts and hence is not God’s word, or there is a proper harmony that makes both speak true to each other.

The reality is that if you read James 2 in its context, James is telling us that faith alone saves, but a mere profession of faith that is not backed up by works is a worthless, false faith. It is not saying that the works are giving life to the faith, anymore than fruit gives life to the tree.

Notice James’ example for a working faith. It is Abraham, just like Paul when Paul is explaining justification by faith alone. So once again, it seems as though the two are using the same character, speaking about the same subject, but yet come to two different conclusions. Not so fast.

Notice that while they use the same patriarch, they use two different events in his life. For Paul, he is going to where Abraham was justified before God, when Abraham believed God (Genesis 15). James uses the event in Abraham’s life when he offered up Isaac on the altar (Genesis 22). This was after Abraham was counted as righteous. What’s the point? The point is that in the former, Abraham was saved, in the ladder, Abraham demonstrated that he was a saved man, under God’s grace by his willingness to sacrifice his beloved son that was promised. Why? Because that’s what faith does! It causes action!

In Hebrews 11, the author is preaching, going through the entire history of the biblical patriarchs and shows that they all were not motivated by any need to make themselves right before God, but that they believed God’s promise to deliver them Himself. It was God they were trusting in, not their performances, not their abilities to do things. They were weak men, who did extraordinary things because they were relying on God and His promises. They were moved to action by faith.

Faith as a Gift

Our next section covers what is often controversial, but absolutely necessary to the subject of faith. We are attempting to present the utmost biblical nature of faith here, and that means we must talk about some things we may otherwise find uncomfortable. Faith, as we have seen, is more than just blind, irrational and empty hope in foolishness. It is an instrumental cause of justification before God.

Now we must recognize faith as going even farther. As we will discuss, faith is a matter of persuasion, but it goes even deeper than this. Remember in Romans 3:20-26, Paul is explaining how we are saved, and he makes these claims in the backdrop of what he said previously, that mankind in his corrupt, fallen state, is utterly hopeless in himself to do anything pleasing to God that would save his soul. No one seeks for God (Romans 3:11). That is, no one in their unsaved state seeks for God.

Later, in Romans 8:5-8, Paul makes the strong statement that those in the flesh cannot please God. They have no capacity to do so. In Ephesians 2:1-3, the same apostle describes our state outside salvation as being “dead in trespasses and sins”, meaning that our state was so desperate, that like zombies that feel no pain when being struck, so to we feel no pain for having violated God’s law. There was no care in us at all–no life anywhere to be found. In verse 4, Paul provides the great words “but God” which indicates that the decisive factor of how such desperately wicked people could believe was because of an act of God.

That’s where in Ephesians 2:8-9, Paul tells us that faith is a gift. If indeed the human mind and spirit is so depraved, dead in sins and trespasses, then how can it even ascend to saving faith? It cannot. Therefore the faith that saves is a faith granted by what? It is by grace (Ephesians 2:8-9). Grace is an activity performed by God unto a sinner that blesses them. It’s done all in grace, meaning it has absolutely nothing to do with the sinner.

In John 6:39-44, Jesus specifically says that it cannot be that anyone comes to him unless it is granted to him by the Father. In other words, anyone you see coming to Jesus comes because God has given them the gift that grants them to do it, and what is this gift? It is the gift of faith, and that faith is far more than an intellectual exercise. It is a faith that causes one to change, to move, to repent and grow more in their trust in God.

The thing that separates the believer and the unbeliever is an act of grace on the part of God to grant that believer faith. And it is because it is a gift from God that it cannot fail.

Blind Faith in Nature

There is an irony in this discussion. Remember how our secular friends identify faith as a blind, irrational leap into the dark. But once again, how does the Greek define faith? It defines it as to be convinced, or to believe someone. Who in our society is immune to this? No one is. We all, even the most anti-religious, take someone on their word for what they say. Hence, they too have great faith in the people like Richard Dawkins, Sam Harris, Neil DeGrasse Tyson and Bill Nye, or Christopher Hitchens.

But who are these men trusting in? Whose word are they taking on face value? We all adhere in some sense to an appeal to authority. For example, biology, and the nature of the universe. We take that verbatim as being reliable on its face. That is to say, we may be having faith in the laws of nature. But the real problem here for our secular friends is that while both of us may have faith in the laws of nature to be as they are, as a Christian, who believes the essential predication for faith in the laws and uniformity of nature is a God who is Himself eternal, self-existence, absolute and unchanging, I have a strong ground for believing in the laws of nature.

For the secularist, what does he ground his faith in the laws of nature in? The answer must be nothing. He has no reason to believe the laws of nature are of absolute uniformity, and hence, what assurance has he that he will be a coherent chunk of functioning matter today, and tomorrow explode? He has none. He must take the claims of his mere human observance at its word (despite it not being the absolute arbiter one needs to confidently rest that faith in it). We may put this in another way, that the secular atheist, when truly examining his worldview, has to conclude that the definition of “blind faith” that he wishes to ascribe to the Christian is actually true for himself.


As we have explored, the nature of faith in the Bible is far more in depth than our secular friends try to make it appear as. Sadly, it is also far more in depth than many evangelicals see it as. Faith is the instrument that saves us, it is to be convinced in the mind of God’s truth and His promises. Faith is a gift that God grants to His elect that they may be able to hold onto His promises. Faith grants the power to repent. Faith causes one to act.

Earlier in the article we looked at the rising tension between faith and reason in the Enlightenment era, and how eventually these two were on a collision course. But it is not the case that the two are at odds. Faith renews the mind (Romans 12:2), and purifies us more and more. It disposes us more and more to the God of the universe, and in understanding Him more, brings us into greater harmony with His creation. That is to say that true faith does not cancel out reason, but it promotes true, rational, and meaningful inquiry into reality. This is why Christianity can be so exclusive and hold to absolute truths over and against subjective experiences.

Ask an LDS how they know the Book of Mormon is true and they must fundamentally rely on a feeling they get. But God’s world and hence His truth does not operate on this kind of thinking. My thoughts and feelings don’t give rise to reality; God does, and hence the discovery of truth in the world is to, in faith towards God, be subject more and more to a renewing of my mind that allows me to grasp hold of truth more and more.

This is why Christianity is behind the greatest scientific findings in all of history, and it is only when the Creator is taken out of the picture does chaos ensue and mankind deteriorates, and drifts farther into the outer darkness.

To Believe God

What does it mean to believe God? What does it mean to trust Him? How are we ultimately saved? These questions are questions that all of Christendom has asked over the centuries, and it is a question even the cults are obsessed with answering. The LDS gospel claims to hold to Paul’s teachings. But reading it’s own scriptures in the Book of Mormon, and even talking with LDS, you are hard pressed to find them truly confessing the truth of what the Bible had been teaching all along. What does it mean, therefore, to truly believe God?

The doctrine of Sola Fide (Faith Alone) is at the center of the Christian faith. Everyone wants to say they have faith in God, but who truly demonstrates it as Paul defined it in Romans 4? To truly capture the heart of this doctrine, it was no coincidence that Paul went to the Father of the Faithful, Abraham. Paul could not have picked a greater candidate to explain this doctrine.

For several reasons Paul goes to Abraham. One is as I stated above: he is the Father of the Faithful. Another reason is because Paul is dealing in Romans with Judiazers who are trying to teach Gentile Christians that to be truly followers of Christ, they must become members of the old covenant first, and adhere to the laws and statutes of the Jews. This is what Paul is responding to, and he does so by going all the way back to the beginning, before the Jewish nation even existed to prove to Jews and Greeks that his doctrine of faith alone supersedes the Jewish laws and customs. This is exactly what Paul is correcting in the Galatian church as well (Galatians 3:16-18).

A God of Promise

What it tells us is that the doctrine which Paul will be teaching us beginning at the end of Romans 3 and into 4 is not something Paul is inventing here towards the later half of the first century. It means that what he is about to explain to us began all the way back to Abraham himself. Before we can get into Romans 4, therefore, we should revisit exactly what it is Paul is pointing us to in order to understand the context of this chapter, which is the citadel of the doctrine of Sola Fide. Paul is pointing us to Genesis 15:

[After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” And he believed the Lord, and he counted it to him as righteousness.]

-Genesis 15:1-6 (ESV)

This is the passage Paul is referring to specifically. However, I think Paul is hoping that you read further in Genesis 15 to see something amazing, which all has to do with trusting God over our own efforts. Abram (as he was known then) fell asleep and saw a vision. We read this in the passage:

[When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land…]

Genesis 15:17-18 (ESV)

The three dots indicate that there is more to the verse cited, but what I want to focus on is in the nature of these two verses. This strange ritual that Abram saw in a dream represented Yahweh passing through the pieces of the dismembered animals as an oven, or a fire. The symbolism represents the reality that Yahweh had bound, not Abram, but Himself to this covenant He makes with Abram. Hence the burden of keeping the promise which God had given to Abram earlier in the chapter (verses 1-6) was not on Abram, but God.

If the promise rested upon God to uphold, how then could it fail? It could not. It was not what Abram was going to do, but what Yahweh Himself was going to do. That promise, as Paul tells us, is fulfilled in Christ.

Romans 4: By Faith Alone

He begins Romans 4 with a rhetorical question, iconic to Romans:

[What then shall we say was gained by Abraham, our forefather according to the flesh?]

-Romans 4:1 (ESV)

The question is meant to get the reader to think. Paul expands upon his rhetorical question in verse 2 that if indeed Abraham was justified by his works, then he had accomplished something apart from God’s own doing.

What Paul is doing here is contrasting a salvation by works and a salvation by faith. He offers no categories of some form of faith plus works–nor even faith with works. Either you work, in which case it is something owed, which means now God owes you according to your merits, and consequentially, your salvation is based on your merits, or it is by faith alone, in which you believe that God has earned the merits for you.

Paul then quotes Psalm 32:1-2, where David describes “the blessed man” who is the one whose sins are covered and their lawless deeds forgiven. How are they covered? How are they forgiven? Many of the cults love to talk about forgiveness of sins, but when you sit and talk with them, they will typically end up describing to you a gospel of works, of legalism in some fashion, and you can often tell when you cite a passage such as Romans 4:1-5, ask them if they believe it and they typically reply, “Yeah, but…” Once the ‘but’ comes in, then they’ve just removed faith from the equation. Remember, Paul does not provide any such categories here for faith with works. It is either by works, in which case faith is null, or by faith in God’s promise to do it for you, in which case it is a gift.

Hence, the Latter Day Saints, the Jehovah’s Witnesses and the Roman Catholics, as much as they might like to cheer on faith in Christ, none of them can follow Paul here without interrupting him in some way, indicating they do not truly believe in Paul’s doctrine of salvation by grace through faith, and why as Christian as they may sound, they have no gospel of salvation. How then are we saved by what Paul is teaching here?

Imputed Righteousness.

Let’s return to Romans 4:3, where Paul takes us all the way back to Abraham. When Abraham believes God, it is counted as righteousness. What does Abraham believe? He believes what we just went through, God’s promise of salvation by covenant. It was when Abraham believed God that he was counted as righteous. What ‘righteousness’ was counted to him, then? Firstly, let’s consider the Greek word being used as ‘counted’ here. The word means to be accounted as, to be considered to be. It is the equivalent of providing to one’s account, such as their bank account, in our day in age.

Abraham’s faith, then, accounts a righteousness to God, and what righteousness is that? Paul just told us in Romans 3:22–the righteousness of God in Jesus Christ, acquired by faith. So it is the righteousness of Jesus Christ. How then does this work? When you consider the Old Testament, particularly in Leviticus, when God is going through the nature of the atonement, an animal is killed on behalf of the one being atoned for, by the high priest. The high priest represents this person in the sacrifice, offers the sacrifice as being the ‘sin-bearer’ on behalf of the person being atoned for. This is to appease the righteous wrath of God for that sinner.

Christ becomes the ultimate sin offering on the cross, bearing upon himself the sins of all those who would have faith in him, and in return, his righteousness he had acquired is given to the sinner Christ represents in his atoning sacrifice. This is what we call the doctrine of imputed righteousness. My sins are placed upon the sin-bearer; not some, not most, all of my sins. And in return, I attain his righteousness; not some, not most, all of it. Since Christ’s atonement is infinite in its value, it atones eternally on my behalf. What left is there for me to do? This is essentially the question Paul asks later in Romans 8:31. God has done this. No one can add to it, nor take it away. Not even my own sin.

Now Christ’s righteous account is made mine by grace through faith, and God has dealt with my sins on the cross. And so we return to Romans 4:7-8 and ask again, how are our sins covered? How are our lawless deeds forgiven? By repentance? No. Paul never mentions it here. Our sins are covered by the sin offering, our lawless deeds are forgiven by the atonement of Christ. When I put my trust in Christ, my sins have all been dealt with. There is nothing left for me to do. It is done and finished, and I can therefore say with Paul in Romans 5:1 that I have peace with God because I have been justified, not by my repentance, not by my works, but by faith in and through our Lord Jesus Christ.

This is how Abraham was justified before God. And if Abraham is the Father of the Faithful, this then is how every believer is justified before God. They are not justified by any of their merits, nor their works, and to bring anything of our own to the cross is to blaspheme the cross and the work of God, claiming that Christ’s work was not enough on our behalf.

Paul continues his teaching of his doctrine of salvation in Romans 4:9, again by using Abraham as our model. He moves on to ask another rhetorical question, which is to ask if this justification occurred before or after Abraham began to work and live for God. This is another important point.

Take, for instance, in the Book of Mormon, in Moroni 10:32, where it says that once we deny ourselves of all ungodliness, and love the Lord with all our hearts mind and strength, then is God’s grace sufficient for us. It is after we have done these things do we have forgiveness. Interestingly enough, this contradicts what Enos says in Enos 5-8, where Enos is not forgiven after he has denied himself of all ungodliness, but rather by faith in Christ.

But for Paul, he goes in a completely opposite direction. Instead, Paul declares that Abraham was justified before he circumcised himself. In other words, before any works were performed by Abraham, he was justified and saved from all his sins. This is the significance of Paul’s use of Abraham. If this is how Abraham, who was the father of Israel, was saved, then that means all Israel is saved in this way (Romans 9:6), and that’s exactly what Paul says in the next set of verses.

To Believe God

This is how we are justified before God. Christ himself, when asked what the work of God was, answered that “you believe in him whom He has sent” (John 6:29). That is, to believe in the Son that the Father has sent. To believe with Abraham what God had promised to him thousands of years ago. Remember, when we go back to Genesis 15, it was not Abraham who walked through the parted animals to make an oath with God that he would do his part. It was God Himself passing through the pieces. It was God holding Himself to fulfill the covenant.

This God has done in Jesus Christ, and it is by this promise we are saved. I am not saved by my works, I am not saved by my obedience. Lord knows I cannot do this work. I have no ability to be perfect, as is demanded of me. Christ was perfect on my behalf, and when I trust in him, his life is for me. This does not mean that works are not involved. Indeed, James speaks of this in James 2. But the works flow out of justification, they don’t merit justification.

That is precisely what James was discussing, and indeed Paul’s doctrine, by implication, says what James also said of Abraham; that it was because Abraham was already justified and saved that he began to live in faith towards God. Abraham circumcised himself not to be just before God, but because he was, and he was trusting that God was going to do what He promised to do. It was because Abraham trusted God and His promise that he was willing to sacrifice Isaac, the promised and beloved son of Abraham, because his faith carried him through the trial, it made him see that somehow, some way, God was going to get Isaac through this because He promised. That’s what it’s all about.

In Hebrews 11 (which I believe was a written sermon of Paul by Luke), he says this very thing as he goes through all of the patriarchs of Scripture. From Abel, to Abraham, to Moses, to Gideon, David and on to all the elect, that it was faith that drove them, not their works in or towards God. They were not driven by what they were going to do. They were driven by what God promised He would do. That is who our God is, a God of mercy, of grace, a God of promise. That is what it means to believe in God.

Textual Criticism and Authority

I am a regular listener to Dr. James White’s The Dividing Line that he normally broadcasts on Tuesday and Thursday afternoons weekly. Lately, Dr. White has been dealing with the issue of what we call Textual Criticism. Textual criticism is a crucial area of study for Christian scholars (and should be done only by Christian scholars, frankly) to help unveil better clarity on the original nature of the original books of Scripture.

I personally find the subject very fascinating as a kind of outsider to it. I am not a scholar, nor trained in the Greek or Hebrew. I am simply one who loves history, and hence the history of the manuscripts of sacred Scripture. But more than this, the study of textual criticism is not simply geeking out on the history of biblical manuscripts. It’s an extremely important area that Christians should be aware of. Although I am not in any way a trained scholar on this subject, I can at least grasp the basic, fundamental issues as a layperson and use these important facts in apologetic contexts, in a time when it’s more needed than ever. Already in several evangelistic situations I have had to get into the subject (though mostly in brief) of the transmission of Scripture to demonstrate that Jesus’s words, “Heaven and earth may pass away, but my words will by no means pass away” in Matthew 24:35 are true.

We have a great and luscious wealth of manuscript evidence for the reliability of our sacred texts today, more than we have of anything in antiquity. One of the things I love to talk about most is how remarkably well-kept Scripture is today, and how Jesus’s words of Matthew 24:35 have, in fact, been kept true.

But there is a sect of Christians which we might call the TR-Only Advocates, or the Traditional Text Advocates who seem to be making the case against textual criticism and its wonderful discoveries. “TR” stands for Textus Receptus (Latin for “Received Text”). The TR is a text created by the sixteenth century Roman Catholic scholar Desiderius Erasmus and has become a basis, if not the basis, of translations of the Bible in the Reformation (including the King James Bible). It is often considered a very “Protestant Bible” (despite having its origin in a Roman Catholic). It served as the base Greek translation for the vast majority of Protestant translations in the sixteenth century and on until the nineteenth century.

It would make sense, therefore, to see the Textus Receptus as very crucial and important to post-Protestant/Reformation translations of Scripture, such as the Geneva Bible, the Bishop’s Bible, the Tyndale Bible, and of course, the King James Bible; translations made by men of the Reformation. It is upon this basis that many of the TR advocates argue against the overall textual critical method of translation.

This of course is not all those who see the Alexandrian findings as unprofitable. There are others who are not necessarily TR-only, but still insist that the word of God has been purely kept in the Byzantine, or majority text family. And that of course, makes sense. The majority contains much that the Alexandrian (the minority) do not contain. That issue can be discussed later, what I wish to point out here, because I know that some will seek to misrepresent me, is that not all who reject the Alexandrian findings are TR-only. Not all are King James Only. For that purpose, I will distinguish in this article between them. When I use the term “TR-only” if you are not TR-only, instead of quoting me and accusing me of lumping everyone into one group, recognize that I said this of TR-onlyists, not you.

Presuppositional Apologetics

What I would like to do here is to demonstrate a very serious error in a category confusion that the TR-only movement engages in, and Dr. White has pointed out numerous times on his program, and that is the misuse of Reformed Presuppositional Apologetics to defend the TR. Presuppositionalism generally relies on what is known as the Transcendental Argument for the existence of God (TAG), which in essence argues that it is impossible to reason in any human capacity without starting with the presupposition of the triune God’s existence.

Presuppositional apologetics is almost entirely a reformed apologetic, and arguably the only consistent form of apologetics. It’s power lies in its ability to push any meaningful discussion back to foundations and epistemology. What is the necessary epistemological starting position to understand reality? On its face it sounds circular, and it actually is, but it is circular in what I would say is a positive sense of circular argumentation. It is circular in the sense that it does not need, nor does it ever look outside its own foundations for validation, due to its very nature. That is extremely important to grasp. It, in and of itself, contains all necessary principles to understand the subject in debate, including the subject of its self-existence. It is, as it were, self-sustaining.

Who else fits this description but God Himself? When an atheist asks us the question “Prove to me that God exists. Where is the evidence?” he’s already asking the wrong question. The argument implies God’s existence depends on the universe to exist, and hence, any way the Christian attempts to answer the question is to commit intellectual suicide. God does not require a universe to validate His existence, the universe requires Him. And it is starting with God’s own preexistence, His absolute, self-sustaining and life-governing ontological nature as the I AM that is necessary for anything to exist in the first place. So the bottom line is that the atheist’s question proves God’s existence because in the question assumes purpose, existence, person hood, meaning, reason and logic, none of which he or she has outside of the triune God.

The essence of presuppositionalism is that God is the standard because there is nothing over and above Him. The prophet Isaiah rhetorically asks, “Who has measured the Spirit of the LORD, or what man shows Him His counsel?” (Isaiah 40:13 ESV). In other words, who does God consult? What authority exists over Him that He should submit to in order to do as He wishes? The obvious answer is no one. He Himself is the counsel and standard. He doesn’t depend on anything to exist. In this way we demonstrate that God is the necessary, self-sufficient presupposition for all predication on anything regarding existence.

TR-Onlyism as Presuppositionalism?

It is upon this basis, and the basis of God’s sovereignty over time and space (the reformed doctrine of predestination) that the TR-only movement attempts to stand to demonstrate the validity of their position. As I said, presuppositional apologetics is essentially a reformed apologetic, and most of the TR people are reformed, being heavily influenced by the Reformers themselves, which is natural if they advocate the Textus Receptus (again, despite it being of a Roman Catholic priest). Reformed apologetics also has at its core the presupposition that the Spirit is who convicts men of sin, carries His saints, and it is the word of God, the inerrant sufficiency of God-breathed Scripture that brings God’s elect unto salvation. Therefore, the Scriptures are a divine revelation.

All of this I agree with, but the issue lies in utilizing this presupposition in defense of the TR, or even the majority text. The TR-only advocates believe that the Textus Receptus is the standard for all translations of the Bible in the same way that God Himself is the standard for all existence. A conflation seems to be involved here in arguing that since God is ontologically over and above His creation, His breathed-out word is as well, and hence is not tainted with the mist of time and the errors of man.

There really is a kind of new revelation concept coming from this movement, whether they will admit that or not. The idea is that at least 1500 years after the apostles and their writings and the Septuagint translation, etc., God gave us something new in the Textus Receptus that makes it over and above these older, therefore incredibly valuable manuscript findings. The TR seals the deal, as it were, and shuts the inquiry up forever. It’s almost as if canon has closed… again. For real this time.

The argument is, let’s toss aside these new findings and just stick with the TR as our standard text. The reasons for doing so may vary, but the premise is the same: the Textus Receptus is our ultimate text and why? Because the Reformers used it. It is a Protestant principle. Because the confessions and creeds of the Reformation utilize translations based on the TR, that makes it the inspired text, and to be reformed, and hence, to hold to reformed apologetics, you have to hold this position.

The problem is that saying that God is the presupposition for any predication of knowledge and truth is very different than saying that one particular received text, which was made through textual criticism that these people mostly reject, are the same concept. The former is a valid form of circular argumentation, and why? Because as we have shown, He is Himself the standard, He is self-sustaining, self-attested and by Him and through Him all things exist. That cannot be said of the ladder. The ladder came into existence at one point, and its existence depends upon prior manuscripts to exist. It does not derive its existence from itself.

I anticipate an objection at this point, and that is, “Doesn’t that then mean that divine revelation depends on Paul to exist?” After all, if I am going to say that the Textus Receptus exists based upon prior, external forces, doesn’t that mean God’s breathed-out Scripture does as well? Doesn’t that subject God to His creation? Well, the problem here again is an issue with categories, and arguing from a presupposition that the Textus Receptus is itself divine revelation. It is not, and this claim demonstrates a very subtle, yet serious confusion between divine revelation and a translation of divine revelation.

What Paul wrote is theopneustos (God-breathed). What scribes and translators centuries down the road copied of what Paul wrote through the ages is not theopneustos, and that I think is the real problem. This is a real confusion between divine revelation and transmission of that revelation into different languages and into mass quantity.

Ecclesiastical Authority Over Scripture

My concern here is the abuse of presuppositionalism, and perhaps a misunderstanding of what it actually is. Not long ago, in a post in the Reformed Presuppositional Apologetics group, someone had asked the group what our response would be to the accusation of corruption making the Bible unreliable. I read through some of the responses and though there were some truths, a good majority of the arguments demonstrated that within the reformed community are people who want to assert presuppositional apologetics who are having trouble understanding what it is.

The majority of answers were to respond by asking the accusers “What’s your standard?” There is an important time and place for that question, but the fact is that the question was directed to you, not them. Can you answer the question? Among many Christians claiming to hold presuppositional apologetics, there seems to be the idea that this justifies irrational responses, dismissing of objections and just throwing out, “What’s your standard?” everywhere, and that evidence serves virtually no purpose in any apologetic context. Listening to some of the TR-onlyists Dr. White was in dialogue with, some of them made the claim that because God is sovereign over time, He therefore can preserve the TR, and use heretics like Erasmus to do it. The problem is that not only is that really a simplistic answer, but I can use that just as well to defend textual criticism. If God can preserve His word in the TR, despite sinful men and through sinful men, why can He not preserve His word in the history of textual criticism, despite and through sinful men?

The fact of the matter is that presuppositional apologetics is not the outright refusal to engage objections through evidence. No one suggests of course that evidence is how we know God exists. Evidence is what supports God’s existence, and Christians should therefore not be afraid of it. This again is how we find the balance so that we don’t go overboard on either side of the boat.

It is upon this misunderstanding of what presuppositional apolgetics is that I think people tend to flock towards using ecclesiastical means to further defend this perspective. People seem to have confused presuppositionalism with sola ecclesia, the idea that the church being the institution of God, is a divine revelation in and of itself. In some sense, perhaps that is true, but things get dangerous when we treat the church as a heavenly institution, and being led by the Spirit hence makes infallible claims of authority over, in this case, translations of sacred Scripture.

I don’t think such persons do this intentionally, and I want to emphasize that. I’m not going to stoop to the childish ad hominem tactics of accusing the other side of being a quasi-Romanist bunch. But what I am saying is that despite our wanting to say one thing, we might actually be pushing something else when we confuse different things together, such as the difference between God’s self-attesting, necessity of being for any and all existence, and transmissions by other humans of God’s revelation to mankind. That becomes very dangerous. This is the kind of thinking that has begun to elevate the confessions and creeds of the Reformation to the standard of Scripture.

The Danger of Tradition

Many reformed Christians seem to have a greater instinct to fall back on the confessions rather than Scripture. I myself have read the creeds and confessions as a reformed Christian. I think they are great, wonderful tools of clarity. But I would not consider myself strictly confessional. Although I think they’re great, I’m not all that fascinated with them. Reading the works of the great Reformers is also a wonderful, important element of learning. I love reading Calvin’s Institutes regularly. But my friends, we must be careful not to treat these men as modern-day apostles. I think we are more prone to this than we like to admit.

I had a friend who just recently converted from a reformed baptist to Roman Catholic and it shocked me. He is a smart young man, who I thought was solid in the reformed faith. I found myself one day contemplating how such a smart young man, a great thinker and defender of the faith of the apostles could end up crossing the Tiber River (converting to Roman Catholicism). I think the answer lies in becoming too immersed in the writings of the church fathers over and above the Scriptures that establish them.

Don’t misunderstand me, I am not saying that church history is not important. It’s my love of church history that makes me write this article, and to defend textual criticism over this kind of textual ecclesiasticism. What I am saying is that I think many if not most of the converts to Roman Catholicism and Eastern Orthodoxy happen because men put far too much faith in the church than they do the Scriptures. They confuse the words of church fathers with sacred Scripture itself.

We cannot afford to do that, and we also cannot afford to think that because we are reformed, because we carry the gospel in its most crystallized essence from the Apostles, we are immune to falling for traditions over and above Scripture. It troubles me when I hear reformed Christians speak of Calvinism as being “the gospel”. It’s not an utterly untrue statement, but it can be taken as one. I’m uncomfortable with it, and avoid it myself.

I think of John the Baptist when he rebuked the Pharisees and Sadducees. He told them to repent, for the kingdom of God was at hand, and before they even opened their mouth in response, what did he tell them? Do not presume that because you are sons of Abraham that you are safe. The promise doesn’t come by privilege (Matthew 3:7-10). In the same way, we cannot presume to think that because we stand on reformed confessions, creeds, and synods that we are safe. That is the heart and sole of sola ecclesia, not Sola Scriptura. The two are not the same thing by any stretch of the imagination, and to confuse them is costly.


As I said in my opening, I am not a professional in this area. In fact, I have run this article by a friend of mine who is much more knowledgeable of this subject than I am so that I don’t get anything wrong. But while I can certainly, as an untrained layperson in this subject, get certain facts wrong, this doesn’t mean that I cannot grasp the basic issue of this subject.

Listening to the TR-only arguments against Dr. White as he goes through them on The Dividing Line are stunning. Much of my criticisms in this article are based on those responses that I could not believe I was hearing. The issue here is not complicated at all. Most of Dr. White’s criticisms go completely ignored, such as, if the TR is the basis of all proper translations (which again, exists based upon prior manuscripts that exist in the history of textual criticism), what in the world were the church fathers using in the forth and fifth century in Nicaea and Chalcedon?

But the response, so far as I can tell, has been nothing, because as Dr. White has said, tradition is being defended, not truth. Tradition is presumptuous, tradition is a pseudo-truth. It pretends to be a standard when it’s really just an empty shell that profits no one. The essence of the Reformation was to challenge the traditions of the Roman Catholic Church. But my friends, brothers and sisters, we cannot afford to presume on the Reformation itself. Like all good literature, Reformation writings and teachings point you to Christ, they don’t claim to be the door or gate themselves.

This of course doesn’t go for all the TR advocates. I wanted to be very careful to differentiate between TR-onlyists, and TR-preference. If you prefer the Textus Receptus, that’s fine. If you think it’s more reliable, that is fine too. But this becomes dangerous when it becomes a fundamental, it becomes a kind of dogma, because it has no basis in foundational truth, and when you are standing upon something that is not self-attested, founded and rooted in truth, the only thing left is traditionalism, and the only thing that can defend that is ecclesiasticism, which is what the Reformation was fighting.

The Plurality of Elders

How does a society avoid the self-destructive mistakes of the past? What are the important measures to take to ensure a long-lasting, healthy world? Is it possible for any societal institution to last? Perhaps it is not, and there are not many examples, if any, of such institutions outlasting the ages. The Roman church can be argued to be one, but is it really the same Roman church from the Middle Ages?

Kingdoms rise and fall, and democratic societies rise and fall. Institutions within those societies rise and fall, and what are the reasons? There are many, to be sure, but there is a common reality of each collapse of a university, a church, a kingdom or any nation, and that is when power comes into one body.

This is what happened to Rome, which started out in a democratic-type rule. When the society decayed, the structure of the society corroded and then one man comes to change everything. In the French Revolution, the decadent society, in its attempt to overthrow the monarchical corruption, elects its own madman, whose madness leads to rivers of blood in the streets, and ultimately the rule of Napoleon. In the 1930s, Germany was in a crisis point, and in that desperation, just like Rome, looked to a messiah, one man who would bring them out, and that man was Hitler.

We are not far from repeating such a thing in America. In each case, it seems like one man rises to power, and we always forget that fundamental doctrine of the depravity of man, and what happens when corrupt man holds absolute power? Never, in my historical studies, have I ever seen that work well. Even in the Bible, what happens when Israel elects, against God’s command, one king to rule over them? Saul happens.

Plurality or Absolute Authority?

Notice, however, in the midst of all of this, in America, when the American Revolution comes to a close, what the founding fathers do. Instead of looking to appoint one man over their new founded nation, they do the opposite. They elect a plurality of leadership. That plurality of leadership in the head of the government, a three-fold separation of power (two branches themselves made up of a plural body) has allowed America to go as long as it has, which, as you ought to see by now, is slowly and slowly deteriorating into a dictatorship, as the executive branch attains more and more power he was never supposed to have.

How can the church avoid this great blight on society? How do we as the church not become like the culture and society around us? The Roman church is ruled by the order of one man, the Pope. The result of this form of ecclesiology has led to the accumulation of unbiblical traditions, unbiblical decrees, and an unbiblical church. This great dilemma came to its logical conclusion in the Great Schism of the Roman church in the eleventh century. What happens when two men, on the same grounds of authority, claim to be the Pope? You get the huge mess that was the Papal Schism of the Roman Catholic Church in the fourteenth and fifteenth century, where up to three popes rivaled each other.

What is, then, the biblical model of church government? How is a church to be made that avoids the problems that we have shown above? Is it to become a monarchical, or monolithic order itself? With a single authority? Obviously not. Most evangelicals would agree with me at this point. Of course we don’t want to have one guy at the head of any Christian organization of churches. That would be like Rome, or the LDS church.

However, how do such institutions like the Roman Catholic Church and the Ladder Day Saints begin? By one guy who claimed to have authority from God over everyone else. In Joseph Smith’s case, that didn’t begin in a church. But a church began under his single authority. However, in Rome’s case, that did begin within the Christian church as one bishop claimed to have special authority by himself.

We have multi-campus sites now in America, where one pastor is owning churches; one pastor’s ministry leads to multiple churches being planted, all under the name of that one pastor’s ministry, and are hence his churches. What is the biblical order of church leadership, then? How does the Bible speak towards how a church should function in leadership? I am going to take a closer look at this issue and explore the biblical data to see if the Bible provides any basis for the idea of a single pastor per church, or if the Bible speaks in fact towards a multiple-eldership system for church.

Church Leadership: Elder or Elders?

As always, Scripture is our starting point. I do not want to approach this purely from my own personal bias, and hence I will attempt to deal with the data from a neutral point. Since it is not until the New Testament that we have the church, we are going to be looking in the New Testament itself, and once again, to remind ourselves, what model is the Bible giving us for church leadership? A single pastor? Or a plurality of elders?

In 1 Timothy 3:1, Paul mentions the office of an overseer. In the Greek (episkopes) it means “supervisor” or to have oversight. Paul provides the qualifications of being an overseer in the following verses, but we are currently not concerned with qualifications, but rather the structure of a church by bliblical standards. We know Paul speaks of overseers, but what exactly are they? So far, based on the Greek word, an overseer is one with an authority of supervision, oversight in the church. He is a leader of some fashion.

In Acts 20:28, as Paul prepares for what is likely his final journey before his martyrdom, he exhorts the Ephesian leaders to pay careful attention to their souls, and then the souls of all (in the Ephesian church). What does he call these people? He calls them overseers (episkopous; in the plural). These are the leaders of the Ephesian church. Not Ephesian churches, but the Ephesian church (Acts 20:17). These would be what we today would call presbyters or simply elders.

What we see then is that the Ephesian church functioned, not with a single overseer, but multiple overseers, i.e., elders. In his letter to the Philippians, Paul in the very first verse acknowledges the existence of “overseers and deacons”. In Titus 1, beginning with verse 5, Paul again gives a treatise on the qualifications for an elder, and once again, Paul commands that it is not an elder per town, but elders per town–the plural. Each church in each town was to have a plurality of elders, not one.

In Acts 11:30, relief to the brothers in Judea was sent to elders of Jerusalem. The plurality of elders is again mentioned of Jerusalem in Acts 16:4. In Acts 14:23, after making disciples in Lystra, Paul appoints elders, again indicating that the leadership was to be a plurality of leaders, not a single man over the flock. Here, however, an argument might be made to counter ours, in that while elders is plural, it also uses churches (plural). This can make a poignant case for one elder per church, if the consistent pattern of the New Testament ecclesiology supported that. Does it? It does not.

The Jerusalem council was made up of the elders of the church in Jerusalem (Acts 15:2). While James takes a prominent role in the matter, he by no means is the head of the whole committee.

All throughout the book of Acts, you find this consistent pattern. In no place and no way did the apostles give authority of a church in the hands of a single individual. Instead, the ecclesiology functioned in a plurality of elders. While Paul in his epistles to Timothy and to Titus, as well as Peter’s first epistle mention overseers and elders, and such letters can, in isolation, be used to promote the idea of a single pastor per church, the fact is that the whole of Scripture, and especially in the history of the church in Scripture, testifies against that idea.

The Tradition of Single Eldership

Why then, do we have so commonly in modern evangelicalism, all around the world, this idea of a single elder per church? A single pastor, if that word works better, per church? If this idea is not found in the New Testament, where exactly is it found? To make a long story short, it’s tradition. That’s the only place it could ever really be found. Just like with Rome, tradition comes in, and it is so subtle that if you are not careful it creeps in and replaces biblical authority. Even reformed people are not immune to this trap. How often do reformed Christians treat the confessions almost as a kind of quasi-scriptural concept? Too often, I’m afraid.

The reality is that we humans are made to be followers, and perhaps followers more than leaders. This is especially dangerous when in crisis moments, such as the historical things I discussed earlier in this article. When in crisis mode, people begin looking for a messiah. It happened in the Roman church, it can and is happening here in America. There’s nothing unnatural about that, of course. It is often in a mode of crisis that we do look for a hero. Isn’t that what Jesus is? When we come to that point where we realize we are doomed, we Christians run to Jesus.

But often times, in many situations, we can lose sight of that, and in the clutch moments as our society is facing, we are looking for someone to save us. For a lot, Donald Trump is that guy. As we enter the 2020 elections, we will soon see who the progressive cult’s hero of death will eventually be. But even in evangelicalism, we can tend to flock to “our hero” who we may see simply as the hero who leads us to the big hero, Jesus. But often times we don’t check ourselves, and that mini-hero really becomes our big hero, our great pastor, and he seems to have it all together and hence, we flock to him over others. He inadvertently becomes our mediator to Jesus.

Much of this is perhaps unintentional, but it is part of our nature, and we have to be aware of that. Far too many bad churches are the result of a single man in control of the church. I said that we are naturally followers, and we ought to be. Well we are also naturally prone to leadership and power, and we ought not to be. When we seek what we ought not have, with no accountability to others, that will not work well, and it has never worked well. This includes church life. This makes it all too easy for that one man to push upon his congregation particular theological concepts that, at best are not absolutely monolithic to Christendom, and at worst, become serious problems to Christendom, and the congregation is not aware of it–especially if they have preemptively accepted the idea of a single presbyter governing the church. That, as much as we may not want to admit it, has all the recipes of a cult in the making. It doesn’t typically happen that way, certainly, but all the cults did in fact begin that way.

That, I suspect, is where this tradition of a single elder for a church, or a multi-campus church concept comes from. However it comes, an important question that we must ask is, what would Paul have thought about this idea? What would the apostles have thought? Given the biblical data, would they have ever agreed to such an idea? I don’t think they would. Therefore this unbiblical idea of ecclesiology ought to be rejected on biblical grounds.

The Importance of a Plurality of Elders

Why would this concept be the consistent pattern the apostles adopt? The Bible does not explicitly state it (at least that I know of), but I think we can deduce the reason for it, and it goes back to history. Look at the history of the world and see how well the idea of a single person ruling a nation or any kind of institution worked out. And when those institutions had a plurality of leadership–a council of sorts to govern the body, the system worked. Take the United States again as a prime, modern example. It’s been able to withstand for this long because of its function. Even the Supreme Court is dictated by a plurality of bodies. Maybe the founding fathers, many of which not Christians themselves, read the Bible more carefully than modern evangelicals do today.

There is of course Paul’s doctrine of man, which you can find plainly in his epistle to the Romans. His view of fallen man is not kind (Romans 1:28-32, 3:1-18, Romans 8:5-8). If Paul’s view of fallen man was this radical (and godly, by the way), why would he ever trust one man with key positions of leadership, especially in the precious church of his precious Lord Jesus Christ?

The great benefit of this is not only a biblical command, although it most certainly is. There are also practical benefits of this. The first is, as we have alluded, that a plurality of elders; trusted, qualified men who have proven themselves mature and true ministers of the gospel, vastly reduces the possibility of a church falling away into corruption. A single elder who begins to stray is held accountable to the rest who, being elders themselves, will fulfill their duty to set that elder right.

Another is the fact that all of us need the gospel preached. We all, in other words, need a pastor. Elders themselves need an elder. Who is pastoring the pastor, in a church, if he has no accountability to others? For his own sake, he needs a pastor, and not one who is on a TV or computer screen in another state or country. He needs as much a personal relationship to pastoral ministry as we do. The plurality of eldership gives him that, and hence a healthier elder, which grants healthy eldership in the church and a healthy church.

The concept of a plurality of leadership is not only the consistent biblical concept, but it is also attested to in history as we have seen. There is not in any historical context that I know of, an indication that the idea of a single man leading a corporate body ever worked to the good of that society. The church, of all people, should be all the more hesitant to the idea of a single man leading a church, given the Bible’s doctrine of fallen man. As we have seen, the Bible’s consistent testimony, and especially the New Testament church’s consistent model of ecclesiology is that of a plurality of elders, not a single elder per church, and this is not only necessary for a healthy church, it is also a biblical concept and command.

The Sovereignty of God: Calvinism and Predestination

I don’t normally discuss in open public format my particular theological views that may perhaps insight strong disagreements for numerous reasons. For some, division to the point of costing unity may occur. It shouldn’t, but it does. In many cases, people would rather not talk about this at all, and rest on the motif “God is sovereign, we agree on that” and leave it there. I don’t think we can really do that. I do believe this is a gospel issue–not in the sense that it means that those who do not agree with me are not saved, but in the sense that if we don’t understand how God rules (to the capacity that our puny brains can) and what the nature of man is, then that will in fact govern how we do evangelism and how we do church. This subject touches on every aspect of our thinking and action.

Many people in modern, conservative evangelical and even in some forms of liberal evangelicalism love to talk about how God is sovereign, God is in control. I know many people who firmly hold to that conviction, and love verses like Romans 8:28, where Paul says that God works all things to the good of those who love Him. That is of course a great passage to cite when you want to comfort someone in times of sorrow. A favorite Christian cliche that I think even Joel Osteen would admit is, “God has a wonderful plan for your life”.

The simple fact is that the Scriptures show us a God who is absolute power, and so that is the God we want to portray. It is a good thing to want people to believe that God is “in control” of everything. Ask any evangelical Christian of conservative leanings if God can be stopped by any power outside Himself from doing what He wishes and I am confident the majority of them will easily say ‘no’ to that question.

But how many of them are going to take that saying to the necessary conclusion? I think if you begin to press deeper and deeper, people may still agree that nothing outside God can stop Him from controlling His purposes, but then they’ll begin to question just what exactly God is in control of. These views have consequences, and we must be willing to address them if we want a more biblical understanding of who God is, and who we are in that light. In this article, I am going to explain what predestination from a biblical standpoint means. I am a Calvinist who has studied this subject soberly ever since I became a Christian just under ten years ago. I’ve watched debates, read books and listened to lectures on the subject and have come to this conclusion after these studies. Looking back in hindsight, I did accept Calvinism long before I really began to understand it, but it took several years for me to truly grasp what it was actually saying. Even today, I am still in a process of learning.

But with that, it is my desire to explain what exactly it is Calvinism is saying regarding predestination and why I believe it is the biblical, consistent view for all of evangelical Christianity to hold to. I don’t write this because I want to drive a wedge between like-minded Christians. My own church does not accept the teachings of Calvin, and I imagine many of my congregates will read this. I hope that they do, and if they don’t agree with me, they will not find me attacking their positions. None of this is meant to negatively critique non-Calvinist perspectives, but rather to provide clarity on what Calvinism is saying and not saying. This is meant to edify and to help explain what it is Calvinism is truly saying.

God’s Sovereignty in Scripture

I think it is best to start where all Christians agree. We all believe that God is sovereign. That is, He is in control, that He is not taken by surprise, and that He is able to save to the uttermost. Therefore, we begin with showing how the Bible teaches this. The Scriptures are our epistemological starting point. We must begin with them to understand God, not on our own ability to make sense of things. Scripture teaches us that God is triune in His nature–one being in three persons; three persons in one being. It makes no attempt to explain to us how that works logically. In the same way, God’s sovereignty over all of time and space is not explained to us. We are called to believe it, and to start with this, not reason to it. That’s absolutely key in this subject.

[Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm.] -Psalm 33:8-9 (ESV).

Here the psalmist, under the inspiration of the Holy Spirit, declares that it is by God’s command that all the inhabitants have existence, and hence, continue to exist. This includes human beings. For this reason, the psalmist can say what he says next.

[The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations.] -Psalm 33:10-11 (ESV).

All humanity derives its power and existence from God. Therefore they cannot do anything without God, in some sense, giving them the power to do it. We see here a form of determinism, wherein external factors provide the necessary grounds for certain entities to act. However, the external factor here is an omnipotent being, who is personal. Therefore upon the epistemological starting position of a triune, personal God, His deterministic attributes include personal, plural existences that are very real. This is why God can create real creatures that make real choices, that exist in a plurality of existence, all while being in a unity of existence, under God’s sovereign rule.

Hence God can decree in such a way that human activity, human consciousness is not cancelled out. You see how Yahweh “frustrates” the plans of the people. He cannot frustrate things that are robots who are not capable of rational reaction to God’s activity. The humanity is not sacrificed to God’s sovereignty. In fact, it is established on the basis of God’s sovereignty. An infinite, triune and personal God is able to make such a universe.

[all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”] -Daniel 4:35 (ESV).

Here we see Nebuchadnezzar declare by divine revelation God’s power over all time and space. See how the reality of humanity is not cancelled out by God’s ontologically superior existence, over and above man. Instead rather, Nebuchadnezzar defines man’s will and existence in light of the sovereign God. We will see more of this pattern throughout Scripture. But quickly here, man’s power is derivative from God Himself. That is, without God first acting, man is not able even to exist, let alone act.

[this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.] -Acts 2:23 (ESV).

Peter’s sermon at Pentecost to the Jewish people acknowledges that Jesus’s crucifixion was always part of God’s ultimate plan, and as Christians, we must affirm this. Otherwise God’s redemptive plan was only a possibility, so long as humankind went along with the plan. And if it must be this way in that God has to try and manipulate “free will” mankind, then God becomes a shadow conspirator, manipulating and hence distorting, in other words, sinning to bring about this plan. We will discuss the nature of this issue later, but for now, the context.

Nevertheless, Peter does not exclude responsibility upon the Jews for their killing of Messiah Jesus. They are still guilty of murder, despite the admission that their action was always part of God’s plan. The conclusion? That God can and does use sin for His own purposes, which are altogether good (Genesis 50:20, Romans 8:28).

[for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.] -Acts 4:27-28 (ESV).

The believers here again show that they believe that God is in complete control of time and space, going so far as to say that God had predestined the events surrounding the crucifixion, and if God is going to predestine the crucifixion, that means God must be in control of everything that led up to the crucifixion. It had been God’s purpose all along to demonstrate the glory in the cross (Ephesians 1).

And yet, as before, the human element and responsibility is not cancelled out due to God’s predestinating act. In fact, it is God’s predestination that establishes the human activity.

Understanding God’s Sovereignty

These are but a few selected passages that demonstrate God’s absolute sovereignty and control over all time and space, and how God’s sovereignty does not diminish nor exclude human responsibility. But now the question is, how can we possibly make sense of this fact? How is it possible that God can be the primary means by which we make decisions, and yet those decisions are our own?

John Calvin’s name is often the one by which this doctrine is attributed (what we call Calvinism today), and his critics accuse Calvin of going beyond the Scriptures, into philosophical nonsense, deceiving many into a doctrine of devilry, and that consequentially his own followers delved into philosophical, Gnostic mysticism to develop this idea. How many of them have actually read Calvin on the subject of predestination, however? What did he really have to say in regard to the subject? I think that since he is the name by which this idea is originated to the most, it’s fitting to begin our attempt to explain election and predestination by his own words:

“But before I enter on the subject, I have some remarks to address to two classes of men. The subject of predestination, which in itself is attended with considerable difficulty, is rendered very perplexed, and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths, and climbing to the clouds, determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, everywhere rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let them remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter an inextricable labyrinth. For it is not right that man should with impunity pry into things which the Lord has been pleased to conceal within Himself, and scan that sublime eternal wisdom which is His pleasure that we should not apprehend but adore, that therein also His perfections may appear. Those secrets of His will, which He has seen it meet to manifest, are revealed in His word–revealed insofar as He knew to be conductive to our interest and welfare.” -Institutes of the Christian Religion, Book Third; Chapter 21, Section 1.

Calvin then makes a conclusion on this disclaimer:

“Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is no less infatuated than to walk where there is no path, or to seek light in darkness.” -Institutes of the Christian Religion, Book Third; Chapter 21, Section 2.

In other words, Calvin very plainly admits, before he attempts to tackle this subject, that he himself doesn’t understand how predestination works. It is mysterious to him. Calvin never claimed to have some special knowledge (Gnosticism) on this subject. This is important to note because many anti-Calvinist rhetoric argues against Calvinism under the idea that as we claim God has an electing purpose and predestination, we also know that. None of us have ever, ever made that claim. What’s being asserted here plainly is that God has a sovereign decree. We don’t know that decree, only that it exists.

[“The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.] -Deuteronomy 29:29 (ESV)

Not all things are given to us. As Calvin says, God has given to us what He sees fit to give to us, for our good and benefit. He has not told us how His decree works, just like He has not told us how His triune nature works. He’s given absolutely no such explanation, nor attempted explanation in Scripture. We are not called to explain it logically through our human reasoning capacity.

There are a lot of bad understandings of the Trinity out there right now, and most of them arise out of the fact that people try to explain it in a way that is comfortable to their human knowledge. In the same way, there are a lot of bad attempts to explain God’s sovereignty in Scripture in a way that makes it comfortable for human capacities. This is what makes a mess out of the Bible. We are not called to understand how this works. We are called to be faithful to what God has revealed to us, and that is quite simply all Calvinism is trying to say.

God has a divine, decretive purpose, and the knowledge of that is supposed to bring us comfort in all the trials we face. It is not for us to try and philosophize away, and my contention is that it is most often my non-Calvinist friends who tend to drift off into non-biblical understandings of God’s foreknowledge (molinism for example) that causes problems, not Calvinism. Read God’s word, be faithful to what is plainly being taught to you on the text, and do not fear that God is in control. That God is in control of your life ought to bring you immeasurable comfort, not despair, and when we are troubled at this reality, I am very troubled. Are we saying God cannot be trusted with our destiny? I want God to be glorified in all things, including my destiny, whatever that means.


But while we admit very plainly that we cannot truly wrap our minds around this difficult subject, does that mean there is no way in which we can use human reasoning to make some sense out of it? To make some kind of category distinctions? Not at all. After all, in the Trinity, while we cannot understand exactly the nature of God, nevertheless, we formulate categories and logical reasoning to explain, as best as our human understanding can grasp, what the truth is.

We are not attempting to provide a thorough explanation as to what it is. If we could, then analogies regarding God’s triune nature would work. They do not, because His nature transcends in every aspect these simple explanations. No single concept can grasp it, but it can help us to understand it. Another way to look at this is to think of doctrine and category development as guidelines, or guardrails. They aren’t there necessarily to teach you how to walk, but they keep you from falling out of bounds. The formula of one being and three persons is a basic formula to help us not fall out of orthodoxy and into heresy.

That’s what doctrine is. It’s not so much teaching us what it is, but rather what it isn’t. In this light, we can develop language that helps us to understand better what we cannot fully understand. Recognize here that what we are doing is humbly admitting that we are not able to comprehend this truth, but being faithful to its reality, we subject our human thinking to it, not it to our human thinking.

It is out of this that Calvinism attempts to develop doctrine and one such is called Compatibilism. What compatibilism is telling us is quite frankly what I was showing repeatedly above, that God’s will is over and above the human will, and it is because of this order in ontology that man’s will exists at all. If you start with the triune, personal and infinitely powerful God, this is very easy to grasp. But if you start with the limitations of human capacities, then either God’s sovereignty cancels out human will, or human will cancels out God’s sovereignty.

Epistemology and ontology are key here. Epistemology is the study of the nature of knowledge, how we know what we know to be true. What is the starting point that enables us to understand all of reality? Ontology is the study of the nature of being. It’s almost an ecclesiastical idea, except the ecclesiology is not directed at titles, but rather the being itself. Ontologically, I am superior to my dog as a human being–by the nature of my very existence. God is the epoch of all ontology, Himself being the standard and absolute existence.

If the ontologically superior, triune God is your epistemological starting point, then you have the necessary grounds by which to have absolute, predestinating, determined, decretive sovereignty that is able to have meaningful, real, conscious creatures within it. You have, as it were, a unity for the plurality (the one and the many), just as the triune God Himself is one and many.

In his book, The One and the Many, R.J. Rushdoony explains this dilemma in predestination from a trinitarian perspective:

“The tendency of Mohammedan thought, when not arrested by statist action, to run into mysticism is an obvious and natural one. Since the one alone has ultimate reality, the proper goal of the many is absorption into that one. There is no Reformed or Augustinian distinction between proximate and ultimate causes. Indeed, if two ingredients are lacking in a system of thought, i.e., the ontological trinity and a distinction is bluffed, in that both proximate and ultimate causes, if the difference is made, are alike derived from a common well of being and are basically one.” (Page 12).

Rushdoony is demonstrating the failure of Unitarianism in Islam to explain the plurality of existence by the Islamic god. Since the Islamic god has no plurality in his being, plurality in the universe doesn’t have any real meaning, and hence Islam defaults to statism, and to hard determinism. Rushdoony continues,

“For Calvin, responsible proximate causes rested precisely on the total, all-comprehensive ultimate cause; that is, the Christian doctrine of free will rests on the eternal counsel of God, on predestination.” (Page 12)

In conclusion, if the ultimate being is Unitarian, having no plurality by which he or it can bring forth existence, then plurality simply is not a valid equation in whatever the ultimate being created. However, if the ultimate being does have plurality in its one being, then the plurality finds its wholeness, it’s origin within that one being, yet not without the plurality having true existence and true meaning.

Primary and Secondary Means

To this, we move on to explain, as best as human knowledge allows, how this works. Remember, that all that I explain is meant to help us develop categories to prevent us from going too far (such as preventing us from accusing God of sin). As much as it seems like we are drifting into philosophy, which we are in a sense, nevertheless, our philosophy is derived from biblical parameters; our categories are derived from biblical parameters. If God is predestinating all actions, then He must be doing it in such a way that does not disqualify human will (and its freedom insofar as Scripture grants it), as well as in a way that He is not the author of sin that humans commit, which they commit by their own, yet under God’s sovereign authority.

Hence we focus on the two words I underlined in quoting Rushdoony’s book, proximate and ultimate causes. The ultimate cause (primary) would be God, since it is by Him and through Him we have our being (Acts 17:25-28), and hence all action and all things that exist must first pass through His mind in some fashion before they ever come to exist. Then there are proximate causes (secondary) which are committed by the creation itself as a result of the primary cause.

It is in this way, through these definitions that we can best make sense of God’s interaction with His world. How is it that God is able to predestine, yet in such a way that He is not the author of sin?

[As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.] -Genesis 50:20 (ESV)

Here we have Joseph forgiving his brothers for the evil they did to him, and the evil their sin had brought upon Joseph all his life. Joseph acknowledges and fully believes that God was in control of all of it, right down to the very evil plot of the brothers. You see one action (selling Joseph into slavery) and yet two parties, two motives for the action. You have the brothers’ motive, and God’s motive, but yet God’s motive for the sin was over, above and greater than the brothers’.

[If someone sins against a man, God will mediate for him, but if someone sins against the Lord, who can intercede for him?” But they would not listen to the voice of their father, for it was the will of the Lord to put them to death.] -1 Samuel 2:25 (ESV).

Eli calls his wicked sons to repentance. Yet they refuse to repent and listen to their father. And then we see that the reason they did not repent was because God had a purpose, God had desired this. Nevertheless, the refusal to repent is sin imputed to the sons; they do not escape responsibility. God’s will gives rise to man’s.

In each case here, we see a relationship between God’s will and man’s, that they are distinguished from one another, but yet have an inseparable relationship. More than this, however, it is God’s will that gives rise to man’s. It is God’s ontological nature that allows God to be the primary cause and use secondary causation and means to accomplish His ultimate desire. This is how we come to these conclusions, and how we make sense of the biblical data. As I said, there are more areas of Scripture we could go to, but I wanted to go to the ones I am most familiar with and I think best help flesh these things out.


I hope here that I have provided a meaningful argument on what Calvinism is talking about, and where we get the doctrine of predestination, and of compatibilism. We are not making this stuff up. We are not attempting to deceive people. Much criticisms of Calvinism that I discover attempt to critique Calvinism without going to the biblical texts that we use to make our arguments, as if we don’t derive any of our beliefs from Scripture itself. What I have shown here is that we do, in fact, derive our beliefs from Scripture.

Perhaps my interpretations are incorrect. If they are, then the non-Calvinist has to show that, not simply ignore our argumentation. Nor is it proper to tell others that we believe God makes people robots, and makes people sin. That’s slander, and it is not what we are saying. We believe that God is in control of all human activity, but not in the way that humans understand it. We believe it in such a way as God is ontologically capable of doing, not us. As I said in the opening, we all believe God is sovereign. We understand that sovereignty differently, and for me, I do not see how you can have a God who is sovereign who is yet not therefore the primary cause of all things. I don’t believe He is the direct cause of sin, but sin ultimately is allowed to exist and is used by God for His purposes.

I hope that this will help clear away any confusion on this subject. The best we can hope for is clarity. In this way, may we have real discussions on this issue, all to the glory of God.

Is Premillennialism Consistent With Calvinism?

A Review of Dr. John MacArthur’s “Why Every Calvinist Should be a Premillennialist” Sermon

A Preface First: One of the reasons I am doing this review of Dr. MacArthur’s sermon Why Every Calvinist Should Be a Premillennialist is due to a good friend and sister in Christ who wished to challenge me on the subject of eschatology. We had met a short time ago, and she had questions about Calvinism (which I was happy to answer). Since such questions and a friendly conversation, she finds the Doctrines of Grace as glorious as they should be.

But while she was quick to accept the doctrines of grace once properly explained, she made it clear that eschatology was something she was not going to give up so easily. We have exchanged some dialogue (very friendly dialogue) over our differences on the subject, but have never truly gone into detail on it. I have been aware of this sermon for quite some time, as well as having been aware that Dr. MacArthur is a Calvinistic Dispensationalist/Premillennialist. But I had made up my mind on the subject a long time ago, and did not feel the need to look any further into it.

However, I had given my friend a fair number of things to look into regarding other subjects she was earnestly desiring to know more about. Therefore, the very least I could do would be to acquiesce to her request that I listen to something on her behalf that I did not fully believe in. That is what I have done. Additionally I told her that I would either make a video commentary on the sermon, or I would write an article of it. As you can probably tell by now, I have elected to write my review of it.

The other reason I wanted to do this was to show that you can have a genuine disagreement with fellow Christians regarding eschatology while remaining in fellowship. Only particular forms of eschatology (such as radical forms of preterism or radical forms of futurism) should be met with high skepticism. Otherwise, we should all be able to discuss this subject with great delight, admiration and beneficial means towards one another. There is far too much dissent on this matter, far more than is called for. In regards to the nature of Christ, there should be very, very little room for disagreement, and yet we are unwilling to discuss that important subject for the sake of “division”. At the same time, eschatology should be a subject we can have liberal understandings about (provided we end with Christ returning one day) and yet we are willing to fight tooth and nail with one another over the minutest points. This should not be.

So it is my desire to demonstrate that I can have important disagreements all while not having any personal qualms with my fellow believers. On numerous occasions I have been accused of cherry-picking, been called a full preterist, and slandered in other areas that are uncalled for. It’s one thing to say that I am missing the point, but it’s another to accuse me of cherry-picking. When you do that, you are actually accusing me of intentionally deceiving people, and that is a serious accusation. It is not, nor has it been my intention to deceive anyone (what do I gain with you agreeing to my eschatological view?). Let’s not slander, my friends. We should be able to discuss this subject with such open arms and grace towards one another. Not everyone sees eschatology the same way you do, that is the simple fact of the matter. And if you cannot discuss this subject without becoming zealously and personally invested in it, you need to step away. That’s a sign of dogmatism, and unhealthy forms of fundamentalism that threatens fellowship. Iron should sharpen iron, not chip and destroy.


I feel utterly unfit and unqualified to attempt to critique Dr. MacArthur’s sermon, given his lifelong reputation I could never, ever match. I once walked into a Christian book store and found a huge book from MacArthur purely for the purpose of studying words and particular subjects found in Scripture. You find a key subject in the book, like imputation of righteousness, or the deity of Christ, much like you find words in a dictionary, and underneath the word was a plethora of biblical citations. It was a massive volume that overwhelmed me. Granted, Dr. MacArthur probably didn’t do that literally by himself, but nevertheless, that feat alone was truly impressive.

The point here is that this is not some young hotshot hoping to earn his day by knocking off a giant of the modern Christian faith. I have been raised to respect my elders, and never to talk back to your parents, even if they are in the wrong. Even with my own pastor, whom I disagree with on various subjects, my respect for him surpasses entirely my desire to be right, and I submit to the teaching of my church elders, including their premillennial eschatology, even though I do not hold to it.

My intention rather is to give an honest review of Dr. MacArthur’s sermon in respect to a dear sister, and to the body of Christ. Nowhere in my review here will I engage in ad hominem attacks, and nor is my intention to deceive anyone by misrepresentation. I may make some serious accusations even, but they are never intended to turn this subject into a bitter fighting match. I don’t normally discuss the issue of eschatology, and the reason mentioned above is one of those. Hopefully with this, I can help change that, and make eschatology a cool subject to debate in the church without threatening to anathematize each other.

My intent will have a single positive argument, in which I will attempt to present a model of interpretation that properly addresses the passages in question consistently with one form of exegesis that gives me all the essential Christian doctrines, and upon that demonstrate my position as the proper view, falsifying the opposing one. In addition to that, I will have a two-fold negative critique of Dr. MacArthur’s sermon. The first part of my negative critique will focus on showing his interpretive grid is inadequate and false. The second will be to show that his own negative critique of amillennialism is a straw man. If I can demonstrate this, I believe Dr. MacArthur’s position collapses completely.

On a final note, while I will take a stance against MacArthur (a stance I intend to explain in depth in this article), I wish to be upfront and honest that I do not have all the answers regarding eschatology and you will never see me pretend like I do. Hence I am not taking a dogmatic stance on this issue. In fact, I am not going to be arguing from a postmillennial nor an amillennial view. My approach may be more or less unique in this subject, and to that, I begin.

Covenant Theology

Before I actually engage the arguments, what I want to do is to establish from the outset my starting presuppositions. As Dr. Kim Riddlebarger has said (that name alone should give you a good idea where I’m coming from) in his lectures on eschatology, we have to establish our operating assumptions before we get into this subject. Unless we define our assumptions, we’re just going to shoot past each other. If I start critiquing Dr. MacArthur right away, I fear I will leave my own critics in a guessing game as to how my mind is functioning as we approach the subject, and hence may become confused as how to engage my arguments.

Therefore, I begin by establishing not so much amillennialism, nor postmillennialism, but rather Covenant Theology. I believe this conversation truly boils down to Covenant Theology vs Dispensational Theology–how you view the skeletal structure of the Scriptures. What is Covenant Theology? I feel inadequate to attempt an orthodox definition, and hence I will quote from the Reformation Study Bible:

“Covenant theology therefore serves as an organizing principle that shows how biblical history and theology form a coherent, systematic whole with the unified message from the garden of Eden to the New Jerusalem. As such, it views God’s relationship between two parties to each other, and whether it is negotiated (as in marriage or business contracts) or unilaterally imposed (as in all of God’s covenants), mutual obligations are accepted and pledged by both parties… Typically, three principal covenants are identified: the covenant of redemption, the covenant of works, and the covenant of grace. The first is a covenant made between the members of the Godhead before time began; the second is a covenant made with Adam before the fall; and the third is a covenant made with those who receive and rest upon Christ alone for salvation.”

What I really like and would like to focus upon briefly is Dr. Derek Thomas’s comment that covenant theology is “an organizing principle that shows how biblical history and theology form a coherent, systematic whole” all throughout Scripture. That is key. What is being claimed here is quite simply consistency. When we read Scripture, consistency is absolutely essential. As Dr. James White has said, inconsistency is a sign of a failed argument. We have to have a principle of interpretation that consistently addresses the whole of Scripture. If we must read, for example, the old testament in such a way that leaves no possibility for the New Testament to fulfill, that will be a problem. Both are different in their own ways, but both require a system of interpretation that does not separate them, nor confuse them.

The Abrahamic Covenant

We will now see how covenant theology gives us a consistent view of the Scriptures that provides to us the essential doctrines of the Christian faith. In the Abrahamic Covenant, which we find in Genesis 15:5-6, Yahweh promises Abraham a nation of offspring who will be related to him. In what way will be seen soon, but for now, we want to focus on the surface-level content of this promise of God to Abraham. The offspring is clearly seen to be Abraham’s seed, his children, and there shall be countless numbers of them. That’s the clear reference here.

Go into the New Testament, in Romans 4:3 and now with Christ, Paul sees the fulfillment of the Abrahamic covenant. The righteousness that Abraham is being attributed to is the righteousness of Christ. Then in Genesis 17, God gives Abraham a new command, which is the covenant by circumcision. This was a sign of the covenant. In Genesis 17:4, again you see God say that Abraham will be the “father of a multitude of nations”. This is how the nation of Israel is established. Just as God made a covenant with man upon creation, and that first man is the representative of mankind and the covenant with mankind, so now Abraham is the representative of the covenant with Israel.

The child of promise for Abraham was Isaac, and Isaac being born, it would be the line of Isaac that would be blessed, as Yahweh had promised. In Galatians 3, Paul reinterprets Yahweh’s promise to Abraham of the blessed offspring as finding its fulfilled (as in, its completed) meaning in Jesus Christ (Galatians 3:15).

The Mosaic Covenant

Then comes the Mosaic Covenant, made with Moses, which is the Law given to Israel as a command to obey (Exodus 34:28). After that, in Exodus 35, we have construction of the tabernacle, the making of the Ark of the Covenant, and the establishment of the ritual laws, the altar of incense, the altar of the burnt offering, all these commands for Israel to keep. It is the Law given to Israel as part of God’s covenant with them to remain in His blessing. This is where we get the whole idea of the atonement, sacrifice, and the priesthood (things which the author of the Hebrews “spiritualizes”). These all foreshadowed the coming of the Messiah who would perform all of these tasks perfectly. But of course, Israel is filled with sinners, unclean people, and mere humans who therefore not only have no power to truly satisfy the wrath of God for men, but neither have eternal life themselves to make such a payment forever. Why then does God give to fallen creatures something which He certainly knows none of them can truly fulfill?

Turn to the book of Hebrews chapter 10, and the author tells us the purpose of these things:

“For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?” -Hebrews 10:1-2 ESV.

The point of the ceremonial and ritual laws was not to be themselves the end of our pursuit of righteousness, but were meant to point us to that end, which God was going to do in Jesus Christ. I also want to note from this passage that I am not sure how every dispensationalist sees how far the new temple in Jerusalem will be; whether there will be a return to the ritual laws and Day of Atonement and so I do not want to impugn to them all that belief. However, if such a view is held, Hebrews 10:1-2 refutes that idea strongly, as you see here, particularly in light of what Hebrews is arguing throughout, that Christ has finished the law once and for all, there are no sacrifices to return to. There is only looking to that one, which we remember in the Lord’s Supper now.

The Israel of God

The Old Testament is in many ways the search for that one promised prophet like Moses who would lead Israel to victory. How could any man truly do that, if that man dies, and that generation of Israelites die with him? Clearly our problem is not with physical properties, but with death itself. We need a greater fulfillment, which the patriarchs, as the author of Hebrews tells us in Hebrews 11, were always looking for. That one servant of God who would be Israel’s champion. Who is that champion, then?

Go to Isaiah 42 and you see a picture of that perfect servant, who would perfectly fulfill the duties given in the Law. There’s no mistake that this servant is Christ. In Isaiah 43:3, the Servant of God is also called Israel.

In John 15, Jesus calls himself “the true Vine”. In the Old Testament, Israel is often described by illustration as a vine (Jeremiah 2:21, Exodus 15:17, Psalm 44:1-2, 80:8, Isaiah 5:2-5). Remember in Matthew 3:10 how John the Baptist is warning the Jewish leaders that “the axe is laid to the root”? The imagery is of trees being ready to be chopped down. The imagery describes Israel. Israel is God’s vineyard, and God has come and seen it is not bearing fruit, and so He is preparing to remove it. But is that saying God is ending His covenant with Israel? Not at all.

In Isaiah 11 is another prophecy of “The Stump of Jesse” which is obviously Jesus, who has the Spirit of Yahweh upon Him, and He will have a branch that bears fruit. So the trees of Israel of that day, bearing no fruit, are cut down, and thrown off. One yet remains, and it is the Stump, or Root of Jesse, who is Christ. Christ is the true vine, and hence what does that make Him? It makes Christ the true Israel. Right here, we have already a core issue with John MacArthur’s “Israel is Israel” presupposition. Because Israel is not always “Israel” in the national, ethnic sense.

Imputation of Righteousness

Having obtained that righteousness, He offers Himself as the lamb, the provision of Yahweh that Abraham spoke of in Genesis 22:8. Christ becomes the true Israel–the Servant of God, the one who would attain to righteousness that no one else could do. He is the Covenant Keeper, obtaining all the covenant blessings God made to Abraham and Moses in the Law.

How then does this benefit us? Again, Christ is the atonement, He is the Lamb of God. He therefore dies in the place of someone, and who is that? Isaiah 53:1-6 tells us, He atones for God’s people, i.e., Israel. See the language, “By His stripes we are healed”. Atonement, propitiation is taking place. One is taking another’s punishment, and not only this, but that one’s suffering is bringing the other healing. A transaction is what is being described.

Go back to Romans 4:3-8 and see that Christ’s righteousness is imputed to the one who bears faith, and what kind of faith? The same faith as Abraham. That is to say, the one who is a child of Abraham by promise–by faith (Romans 4:16-17, Galatians 3:6).

“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” -2 Corinthians 5:21 ESV.

This is what we call the doctrine of imputation–Christ’s righteousness, His blessings He obtained are transferred to the sinner, the sinner’s curse is to Him on the cross, and now the sinner is credited with Christ’s covenant blessings. That sinner now is seen by God as righteous on account of Christ. That sinner is now a covenant keeper by imputation, that is to say, they are now brought into the covenant of God that He made with Abraham, Isaac, Jacob, David and Moses through Christ, who fulfilled it on their behalf.

God has promised to redeem them through the covenants fulfilled in Jesus Christ, making the true Israel the elect of God, which are Jews and Gentiles. The church then is not replacing Israel, it is fulfilling Israel through Christ.

On a brief mention, the Davidic Covenant is relevant here as well. I didn’t focus too much on it because I don’t want this to be too long (as it already is). The simple point here I want to make that no one disputes (therefore it bears little need to establish) that Jesus is the Son of David, descending the line of David, fulfilling God’s covenant with him to establish his line on the throne forever (2 Samuel 7). So Christ is King as well, and King of who? Israel, of course.

By Covenant, By Promise: Fulfillment

This is what Covenant Theology is all about. Throughout the Scriptures, covenantal language permeates the pages. You will notice how often, in the Old Testament, God or the prophets speak about a group of people in the name of Isaac, or Jacob, or even Abraham. This is covenant language. This is invocation of the covenant God made with Abraham’s seed. Look at Galatians 3:10-15 and see how Paul is appealing to the covenant. The one who does not trust in Christ is now obligated to obtain righteous standing with God through the law (the Mosaic Covenant), which condemns them instantly. It’s hopeless. Then in verse 15, Paul argues that no one adds to a covenant already made and complete (that is, fulfilled and held). Christ fulfills all things given to Abraham and Moses, and the one who is righteous before God is the one who believes that the Christ has done them.

The book of Hebrews is an overflow, pouring with covenantal language, and we want to finish this by showing an important, key element of Covenant Theology, and that is a small but absolutely essential word called: fulfillment. This is important because dispensationalists commonly accuse covenantal systems of replacement theology (a rather serious heresy, by the way, and hence a serious charge), arguing that we hold that God cuts off Israel and goes with “plan B” the church. But what is happening, of course, is not replacement, but fulfillment. You see the argument made by the author of Hebrews for fulfillment (Hebrews 7:24-28, 8:5-13, 9:11-15, 10:8-12). And having been fulfilled, something greater comes from the old (Hebrews 8:13).

Look for example in Matthew 2:15, where Matthew quotes from Hosea 11:1 about God drawing Israel, His beloved Son out of Egypt, who himself is recalling how Yahweh brought Israel out of the land of Egypt in the Exodus. That is to say, we have at least two levels of fulfillment going on here. The first is God literally bringing Israel, the nation, out of Egypt in the Exodus, but this fulfillment finds a greater one in the Incarnation of Jesus Christ, who again is called the Israel of God by implication in Matthew 2:15. This pattern is all over the Scriptures, and just as in the Matthew 2 case (that is, with the interpretive principle that the New Testament interprets the old) once fulfilled in Christ, there is nothing left to be answered. There is no say anywhere of something else needing to be done.

The New Testament itself, as we have shown in Romans and Galatians (which are only small parts of the New Testament demonstrating fulfillment), demonstrates fulfillment by way of covenant. The whole purpose of the covenants, as Hebrews says, was to foreshadow the coming Messiah, who would fulfill those covenant promises and laws and in doing so, reign in the new covenant (Hebrews 8:13).

There is hence no category anywhere in Scripture–anywhere–where God has said there is going to be a plan for national Israel and a plan for Gentiles, nor a return to the old covenant ways. In fact, Paul himself declares this in Galatians 3:28 when he says that there is neither Jew nor Greek; we are all one in Christ Jesus. If you follow Paul’s argument throughout Galatians 3, as we briefly visited, you see that Paul is speaking in a covenant system, in the way I just explained. Both Jew and Greek are one in Christ. The simple fact is that the Old Testament gives us the blueprint of redemption. The New Testament gives us that redemption in Jesus Christ, who fulfills and finishes it all, leaving no category, nor language anywhere in the New Testament of going back. In fact, one of the arguments of the author of the Hebrews in chapter 3-4 is that looking back to the old covenant ways is death. They were not to be the real thing, but to point you to the real thing, the greater fulfillment which was in Christ Jesus.

That is the essence of Covenant Theology, and that is what I firmly believe is being demonstrated as clearly as the Trinity is in Scripture. It is the system of Covenant Theology that I am operating on when I approach this subject. That is a strange approach, you may ask. What does Covenant Theology have to do with this? Everything. You see, you cannot simply have different approaches depending on your subject. You can’t look at Christ as fulfilling the Davidic covenant, the Mosaic covenant, the Abrahamic covenant and then come to eschatology and put that aside, or declare that any portion of the Abrahamic covenant (the land promise, for example) is still to be fulfilled when New Testament revelation does not give us any such language. Using different forms of hermenutics is a violation of proper biblical interpretation. It was not reformed tradition that made me abandon premillennial/dispensationalism, it was the need to be consistent.

If I am going to be consistent in believing that Christ is the fulfillment of the covenants God made in the Old Testament, then that has to tell me how to read the Old Testament, how to understand the prophetic imagery as not having specifically to do with the nation of Israel, but having to do with God’s ultimate plan of redemption for Jew and Greek. This is my operating principle by which I see this subject. Utilizing the same form of exegesis and hermenutics, I come to the essential doctrines of Christianity, which I just described above: imputed righteousness, propitiation, justification by faith alone. One form of exegesis brought me there, and that same one is going to tell me how to understand the eschaton (the last days). With that, we proceed to John MacArthur’s sermon.

The Literal Meaning

I don’t want this to be a commentary, so I am only going to focus on key parts of the sermon. The first thing I want to focus on is Dr. MacArthur’s hermenutic, or his interpretive grid he is using. As I said in the introduction, if I can show that his primary method of interpretation is not self-sufficient and/or consistent, it is false. I laid mine down above, and with that hermenutic, I got the essential, core doctrines of the Christian faith. Now Dr. MacArthur is going to briefly mention his own, and its important to do, as well as to examine to see if it actually is a sufficient grid to utilize when we come to the Scriptures. If we find that it is not able to answer the big questions, then that’s a red flag. If we find that Dr. MacArthur and dispensationalists have to essentially say that when it comes to eschatology, you have to use this hermenutic, but in the Trinity and other core doctrines, you don’t, that’s a red flag.

Dr. MacArthur makes a presuppositional claim that “the plain meaning is always preferred”. I completely agree. No one disputes that at all. But what Dr. MacArthur means (at least when it comes to eschatology) is the literal interpretation of the text. Kim Riddlebarger, among many, have rightly criticized this hermenutic, and I am certain my premill friends know about this criticism. The literal interpretation is not a valid interpretation, because there are in fact clear areas of Scripture where the author is not intending to mean a literal, plain interpretation. When it comes to historic moments of Scripture, absolutely. But when it comes to prophecy, when it comes to omens, and more poetic texts, obviously the literal interpretation is not going to work. Otherwise when you come to the dragons in Revelation, does that not mean you should be looking for a literal dragon coming out of the ocean with multiple heads? Of course not. Popular dispensational writers like to say that John, in Revelation when he sees locusts is really using locusts as a description of helicopters. How is it that after championing a literal interpretation of the text do they suddenly change the literal meaning to something else?

Dr. R.C. Sproul in a lecture titled “How to Study the Bible” jokingly remarked in a debate he observed with a futurist who argued that in a particular section of the Bible, giant locusts were prophesied and that that was referring to attack helicopters. Dr. Sproul replied, “No, if you want to interpret the Bible literally in the way you’re talking about literal, what you have to look for are not Apache attack helicopters, but giant locusts.”

I think you can see the point I am making here. What I want to emphasize right now is that while the plain meaning is preferred, when it comes to prophetic imagery, the plain meaning simply isn’t always going to work. The Root of Jesse, for instance in Isaiah 11, we see as Christ. A literal interpretation is going to make that very hard to see. The reality of the matter is that the plain meaning only goes so far, until you have to recognize that it doesn’t always work, and so you must therefore use clear passages to interpret the not-so-clear, and what principle is this? It’s the analogia fidei (The rule of faith; Scripture interprets Scripture). Hence, by a reductio ad absurdum (to reduce to absurdity), the concept of a literal interpretation collapses on itself as it is forced to default to a standard Christian principle of interpretation that, when followed through, would at best validate covenant theology, and at worst, invalidate a dispensational theology.

He goes on to say that “only when the context of a passage gives compelling reason to assume that the language is somehow symbolic or spiritual do we ever look for anything other than the obvious meaning”. Once again, I completely agree. The problem is that means that covenant theology is valid, because that is exactly what we do, that is exactly what I just did. Over and over and over again, Old Testament prophecies that the dispensationalist is going to limit to having only to do with national Israel are in fact reinterpreted in the New Testament by the Apostles in the Incarnation.

After this, Dr. MacArthur shifts to discuss where amillennialism gets its arguments from, and he focuses on the argument, from Scripture, that Jesus foretells in a parable in Luke 20 the cutting off of Israel and the grafting in of the Gentiles, which is shown in Acts as the apostles move their evangelistic focus to the Gentiles. Dr. MacArthur does not dispute this, and he is right not to. It is a clear reading of Scripture.

However, after this, Dr. MacArthur asks a rhetorical question, which is: Is the cutting off of Israel for the Gentiles a permanent cutting off? I think we all know his answer to that question. However, Dr. MacArthur misrepresents when he says that the covenant views answer “yes” to that question. If what Dr. MacArthur means is that God has completely abandoned ethnic Israel, then he would be incorrect. However, if what he meant is that God, in the Incarnation of Christ, has made a new covenant by which God is saving all kinds of men, including ethnic Israel, then absolutely, but the old covenant ways are finished.

Romans 11

This is going to need its own focused section, because Romans 11 is, I think, the strongest argument the premillennialist has. It is a rather compelling position, and I want to make sure I focus on this because if I were not to, it would be extremely dishonest of me and towards my premillennial brothers and sisters. I cannot claim to be a cogent defender of covenant theology if I don’t deal with the most significant difficulties of my view. At the same time, I must also remember not to violate my own principles, as well as an awareness of the other standard rules of biblical interpretation.

Dr. MacArthur makes his case from Romans 11:26 that all of Israel will be saved, and Paul then quotes Isaiah 59:20 to make his point. Now I am going to be honest, as I had said I would be, this is a passage that I struggle with in many ways. It’s difficult for me to make clear sense out of Paul, not in that Paul was not making sense, but in that my own mind struggles (likely due to my own personal presuppositions). At one moment, things begin to make sense, and then Paul goes into another section and it begins to shake what I was coming to from before. I admit that this is not one that is so clear for me to understand.

However, that does not mean this is the be-all, end-all of the discussion. I would still consider this to be less primary and more secondary, and perhaps tertiary to the real issue. I would like to provide a way in which to understand Romans 11:26 that makes sense.

If you go back to Romans 8:18, Paul is concluding the salvation of all the elect of God. He’s made his case, that all have sinned, salvation is faith alone in Jesus Christ, imputation takes place, we obtain His righteousness, He takes on all our sins, past present and future, and now in Romans 8, there is nothing left but glory for God’s people. If you are a Calvinist (as Dr. MacArthur is), there is really only one way to read Romans 9. If you are not a Calvinist, you’re going to turn Romans 9 into a book with different chapters in and of itself. Romans 9 is Paul answering the objection that if God has really done this for “His people”, who the objector is assuming are the Jews, then why do the Jews reject the Messiah? Paul spends Romans 9 answering this question.

He begins Romans 9 talking about how it is a tragedy that the Jews, the people of the old covenant, reject the Messiah they have been waiting for. Then in verse 6 is when things get very interesting. It is here that Paul takes on the objection with the claim that “Not all who are descended from Israel belong to Israel”. That is absolutely key to understanding the rest of Romans 9. It is the children of the promise who are the true offspring of Abraham (verse 8). Notice verse 6-8, how the covenant names of Abraham and Isaac are invoked. Covenant language once again.

Go back to Romans 4:16 and Paul declares that the true offspring of Abraham are those who have his faith. Paul also says this in Galatians 3:29 that “if you are Christ’s, then you are Abraham’s offspring, heirs according to the promise”. Romans 9 is all about telling us who God’s people truly are, where their faith truly rested. The ones who are offspring of Abraham by faith (i.e., by the promise of redemption, because that is what Paul is talking about in Romans, not land promises) are the true Israel of God. Notice please, this is not replacement theology; this is fulfillment of the promise to Abraham in Jesus Christ and hence, the dispensing of that gift to God’s people, the elect, the Israel of God.

However, just because I took us back to Romans 9 does not negate Dr. MacArthur’s point. Paul does go back to talking about national Israel, but only in order to tell us that His promise was not to save every single genealogical descendant. Paul here is really explaining how the Gentiles are being grafted into God’s covenant. Dr. MacArthur is right, God does not go back on His promises. To do so would be treason on His part. So how then does God save Gentiles (whom He did not make the old covenants in Israel with)? A different way? That cannot be the case. It is by way of covenant, by being grafted in through Jesus Christ, which Paul is explaining in Romans 10:17-24.

So we then return to Romans 11:26 with a better context and we can say that all of Israel will therefore be saved. It is rather clear that in Romans 11:25, Paul is talking about ethnic Israel, but in verse 26, while one can say this is ethnic Israel, it doesn’t necessarily mean so. Paul says “in this way” all Israel will be saved. He’s concluding an argument, and what is that? Everything I was just explaining. All of God’s people will be saved, both Jew and Gentile, in Christ, the true Israel of God. How will they be saved? What have I been saying through this whole section of Romans 9-11? Who God’s people truly are, and how they are saved, which is in Christ–ethnic Israel will be saved, but in Christ, not in the old covenant ways.

The citation Paul quotes in Isaiah 59:20 is a key text, but go into the book of Hebrews chapter 8 and in particular verse 12, and you see the author cites a very similar passage as Paul in Romans 11:27, and the author makes the case that Christ has made a new covenant with God that results in God “remembering their sins no more”, exactly the same language in Romans 11:27. Given what we have already said about this being in a new covenant context in Christ’s work, we must understand that Paul is quoting Isaiah 59:20 to show the fulfillment of this, which has already happened, not that it will happen some time two-thousand-plus years into the future (something Paul never mentions anywhere in Romans 11).

Point being that every instance, including Romans 11:27 in the New Testament where this scriptural citation is referenced is always in the context of fulfillment and new covenant consummation. Going back to Hebrews 8:12, in this new covenant, the old is rendered obsolete (Hebrews 8:13), which means that when cross-referenced with Romans 11:27, the most probable way to interpret this is to say that God is going to save Jews in the new covenant, as has been with all people who believe in God through Christ (Romans 4, Hebrews 11).

Whatever may be the case, I can certainly tell you what is not found in Romans 11, any indication of a pretribulation context. Nowhere do you find in this essential passage of, in particular, dispensational theology, anything regarding a tribulation period, a rapture of Christians or anything that would suggest a premillennial model of the end. Yes, verse 25 alludes to an end, but that does not at all refute an amill or postmill model. Both views believe there will be an “end of the age” as we believe the Jewish old covenant age ended in 70AD. The ending of the church age, we believe, will come when a large number of national Israelites come to Christ in salvation.

This doesn’t do much against the covenantal views of eschatology, and one of the primary errors Dr. MacArthur commits is that he inappropriately defines the covenantal views in the beginning by saying God has turned His back on Israel completely. Missing the actual position means that wherever else you aim your guns will also miss the target, and it tends to miss badly.

Zechariah 8: God’s Redemption of Zion

I don’t think there needs to be a whole lot done in this section Dr. MacArthur moves on to. How you interpret this passage is based on your presuppositions. Are you going to presuppose that the literal interpretation will overshadow the analogia fidei? Or are you going to use the analogia fidei itself? If the former, then of course you see this fulfilled in a premillennial way, somewhere off into the future. You have to. Since you’re presupposing the position, you don’t allow new data to change that presupposition, and instead, you fit data into it, and so when you don’t see these grand fulfillment motifs happening literally, you push the events off into the future. When you have “Israel means Israel” as your overriding presupposition, you have to come to Romans 11:26-27 and see it has not been realized, which I think is a real shame.

Don’t we as Christians believe that in Christ God has “remembered our sins no more”? The consequence is that you can’t find this having any sort of fulfillment in the New Testament. I’m not disputing that, by the way, only to say that I think you have to pick which you will do. In other words, you can’t consistently argue that Romans 11:27 is only about Jews and use such a text in an evangelistic context for anyone but a Jew. Either Romans 11:27 is for believers (and therefore the church fulfills Israel) or for Jews. Pick one.

Having said that, if you look at Zechariah 8, in light of all that I have just discussed in the way of covenant theology, fulfillment and the analogia fidei, does this do anything to harm the covenantal view? Of course not. What about the clear imagery, you may ask? What about it? The premillennialist themselves grant that the plain meaning isn’t necessarily the most viable perspective. That grants a possibility to see this in a Christological way. If you go to, for example Revelation 21:1-2, John foresees the New Heaven and New Earth where the heavenly Jerusalem comes down.

In Zechariah 8:22-23, why can this not be seen plainly as the Gentiles coming to Christ? Remember, covenant theology is not saying that God has removed the old covenant from Israel. Rather, what we are saying is that Christ holds the covenant in fulfillment, and gives that fulfillment to the elect, which includes Gentiles (see my exposition of Romans 11 above, and my section on Covenant Theology). This is how “many nations” will come to Zion, a heavenly Zion. Dr. MacArthur is right, this is a glorious, beautiful picture of the consummation of the kingdom on earth. We don’t dispute that. The only contention at this point is if this is the premillennial/dispensationalist millennial age, and I contend it is not, and I do not believe that you can get any idea of those models. I do not think you can meaningfully connect this with Revelation 20 unless you presuppose premillennialism before you come to the text (circular reasoning fallacy).

Reading Zechariah 8 all depends on presuppositions, and if we are going to meaningfully talk about it, we need to go after our primary operating assumptions first. Nevertheless, I would argue that while a premillennial view can be seen here, you do not get any idea from here that this glorious kingdom picture ends in this chapter after a thousand years.

Is Israel Israel?

He moves on to talk about Galatians 6:16 as one of amillennialism’s proof-texts for their view, and I am rather surprised because I certainly never used this before. But, the real problem here is that Dr. MacArthur, especially in light of his overriding presupposition “Israel is Israel”, I have to say in all due respect, flounders significantly right here in really engaging in a twisting of the Scriptures. A standard biblical method of interpretation is violated because of faulty presuppositions, and that principle is simply context.

Nothing in the context suggests Paul is talking about the Jews here, except the Judiasers (Galatians 6:12-14), especially in any kind of premillennial, or even remotely eschatological way. Verse 16 Paul speaks of the Israel of God being blessed, so somewhere in between verse 14 and 16 Paul goes from talking about bad Jews to talking about blessed Jews. Of course, you’re not going to find that at all. The Israel of God are the people of God. I have to say, this is where you really see the faulty presuppositions of Dr. MacArthur really show their grave weakness. Again, I love Dr. MacArthur, but this right here is an elementary mistake and it is surprising to see him easily trip over it. Human traditions are overriding the text in a big way here.

He goes to quote Romans 9:6 and again with the presupposition “Israel is Israel” Dr. MacArthur once again shreds the clear context of what Romans 9 is all about, and this is very surprising coming from a Calvinist. It breaks up the entire flow of Paul’s argument from Romans 1 to 8. If you want to see how I explain Romans 9 as a covenantal Calvinist, go back to my exposition of Romans 11:26 above. What I wish to say here, and it must be said: if Dr. MacArthur is going to say that Romans 9:6 is about national Israel, then he has to explain why the rest of Romans 9 isn’t, because verse 6 is key to understanding what Paul is talking about. If you don’t get that right, and move on to Romans 9–as a Calvinist–to describing God’s sovereign election in salvation, you are left saying that God is saving according to His own wishes, and Jews by the way are Jews. That verse sticks out like a sore thumb and has no bearing whatsoever with the rest of Romans 9. Once more, the presuppositional errors are astounding.

The alternative, in an attempt to have a consistent interpretation of Romans 9 from verse 6 is to say that Romans 9 is speaking only about ethnic Israel, describing which Jews are going to be saved and which are not, as well as how they are saved. But doing that means that once again, Jews are saved in a completely different way than Gentiles are, and at that point, you can’t be a Calvinist anymore, because while Romans 9 is discussing unconditional election, it’s only related to Jews. You then have to say (again, if you’re being consistent) that God saves Jews in a different way than He does Gentiles. But this consistency only goes so far, since you also have to explain away verse 25-26 which are clearly talking about Gentiles being called into salvation by God’s electing grace.

I realize I am making this complicated, and I am trying not to. The point here is that when you have improper presuppositions overriding your approach to the New Testament, you are going to make a mess of the text. The simple point here once again is consistency. If you are going to start with the presupposition that Israel can only mean national Israel, then you can’t really be a Calvinist when you come to Romans 9. You have to simultaneously say that God saves whom He wills (Jew and Gentile) and at the same time that Romans 9 is only about Jews in light of verse 6. You have to pick one, because the two simply can’t go together.

Is Premillennialism Consistent With Calvinism?

I wish to get to the big question, and while Dr. MacArthur didn’t emphasize this point, despite it being the title of his sermon, this really is the big question. Is it truly proper to be premillennial to be a Calvinist? A few times, and particularly towards the end, Dr. MacArthur makes the case that if you are going to believe that God truly saves, and He never takes back His promises, then you have to believe that God will also save national Israel. The question I want to ask is, is that actually what Calvinism is?

I would introduce another reductio ad absurdum argument and ask (simply for clarity), is Calvinism the theology that God saves, and since God saves, He never fails in His saving? The answer is ‘yes’. God always saves all of His people, yes? Again, the answer should be ‘yes’. If yes, and then you believe that God will save Israel in John MacArthur’s sense, then that means every single Jew that has ever lived will be saved, because they are “God’s people” after all.

But of course, that is not true; no one will in their right mind ever argue that every Jew to live has been saved. The conclusion we are therefore left with is what? They were never God’s true people. They were not given the promise (Romans 9:6), which means that God will not, in fact, save all of Israel. But doesn’t Romans 11 say He does? It does. How do we make sense of that? If Israel in the sense Paul uses it in Romans 11:25 is only ethnic Israel, we have a problem. But, if Paul did not mean ethnic, national Israel, but rather Israel is the spiritual Israel–the elect–then that fits perfectly, which is exactly what Calvinism is teaching. Calvinism is teaching that God saves all of His people, all by Himself, for His glory, and here again, I have to say I am somewhat a loss for words that Dr. MacArthur–a Calvinist–actually misunderstands what Calvinism is. The only thing that can cause such a strong and respectable minister to make such a mistake is traditions forcing one to make inconsistent argumentation as he does in his sermon.

Replacement Theology and the Circular Reasoning of Premillennialism

I know my title here for this section is harsh, but once again, I want my premillennial brothers and sisters to read this not so much as an attack, but as a crucial form of constructive criticism. Again, my intention here is not to throw mud, but to show where there are genuine errors in thinking that needs to be fixed. I’m not asking you here to see a circular reasoning fallacy and therefore become amill or postmill. I’m asking that you realize a straw man, and how circular reasoning causes that straw man so that you can therefore correct it.

Dr. MacArthur starts to talk about the origins of amillennialism, and as one can expect, he is going to accuse it of replacement theology and even go so far as to say that the original amillennialists were anti-Semites. Now I do not believe for a single second that Dr. MacArthur actually believes the vast majority of amillennialists are anti-Semitic. However, it still needs to be said that this is a misrepresentation of what amillennialism is saying. I don’t think it’s really worth repeating over and over that it is not replacement theology, it is fulfillment. If indeed we were saying that God saw Israel’s disobedience and tossed them aside, took the promises from them (in effect, from Abraham, Isaac and Jacob and so on) and gave them to the Gentiles, that would be replacement theology.

I don’t know much about the Roman Catholic views of eschatology, so I cannot defend nor acquit them here, although I have heard a Roman Catholic priest once, during a mass, make an argument for replacement theology. I consider that to be a very serious heresy and unacceptable for Christian practice. But the point to be made here, and this is why I emphasized in the beginning the word fulfillment, dispensationalists, I have seen, are simply unwilling to allow that little word to fly in this discussion. Why is that? I think it’s because if it does, then the covenant view suddenly starts to make sense. That can’t be allowed, so the categorical establishment is simply denied. It’s not argued of, not debated of, simply denied, and I think that’s very uncharitable from my dispensational friends. Not all of them do this, of course, but to the ones that do, I do think that’s an unfair criticism.

How is this related to circular reasoning? I’ve hinted at it a few times already. Circular reasoning (the petitio principi fallacy) occurs when someone assumes the thing to prove before they prove it. Or, when they impose presuppositions of their own view onto another view that does not share those presuppositions and falsify said view in that way. It is a faulty use of argumentation that ultimately ends, once more, in arguing from an assumption that has not been proven true yet.

When, for instance, I critique the dispensational hermenutic, I am not doing so by imposing covenant theology principles onto it and then demand dispensational theology answer for it. That would be circular argumentation in the negative sense. What I do is attempt to show how the system, under its own principles, comes undone, which is what I have attempted to do here.

The primary reason this replacement accusation is circular reasoning is because the dispensationalist is assuming the “Israel is Israel” hermenutic Dr. MacArthur promotes in the sermon. Therefore, if you are going to assume a literal meaning as being the only meaning of Israel, then how else are you going to understand anyone talking about the church being the fulfillment of Israel? As replacement, literally. That is to say, you are assuming dispensational principles onto non-dispensational principles and calling them false on that basis.

Take for example a discussion with a Unitarian on the Trinity. The Unitarian’s primary accusation is that the Trinity is a belief in three gods. I like how John Calvin expresses the circularity of argument of the Unitarians when he says, “They falsely and calumniously ascribe to us the fiction of their own brain,” (I’m not ascribing that insult to my dispensationalist friends, by the way). Why would a Unitarian be unable to see how we can believe God is Father, Son and Holy Spirit? Because they reject the necessary categories that would make it work, which is the difference between being and person. If the categories we use to show how the Trinity is logical and biblical are allowed, then of course the Trinity works. But when you’ve decided from the outset that it can’t be, then you’re going to run in circles, attacking straw men due to your foundational errors.

But if you don’t use the Israel means Israel hermenutic, if you don’t use the literal interpretation as the dispensationalist does, then of course you’re not going to have that problem. It all fits perfectly. But you see, once again, many of our dispensational friends (not all of them, of course) simply are not willing to let the word “fulfillment” show them how this works, because at the end of the day, a tradition is being defended, not what Scripture is teaching as a whole.

Because if they were to allow fulfillment to fly, then whenever they quote Scripture that says that God will redeem Israel, I would easily be able to say, “Amen! And that promise is fulfilled in Jesus Christ and His church.” I think the well-experienced dispensationalist knows that, and so to combat that, they cannot let the fulfillment motif work in this subject. So it is presuppositionally denied, and replaced (no pun intended) with replacement theology. As I said, that is unfair, and I truly believe traditions are being defended by my premillennial/dispensational friends, because it’s not about allowing Scripture to speak, it’s about allowing dispensationalism to tell them how to read the Bible.

One for Israel and One for Gentiles?

Of course, if we were not talking eschatology, and rather the simple faith of Christianity, we all praise fulfillment together. My dispensationalist friends, I have seen over and over again, talk of Christ fulfilling the law, as they rightly should. But I do not see how you can say that, and then when we talk eschatology, no longer allow that to tell you how to view the eschaton, and the reason, I truly believe, is because it is a tradition that was taught, not Scripture.

A response may come in the form of, “We do love fulfillment, and Christ did fulfill the law, but…” I’m sorry, but you can talk about fulfillment all you want, as soon as the “but” or any form of it comes in, that means that there was something left unfulfilled. Did Christ, then, fulfill the law to graft in the Gentile age? That is a possible answer. But you have to understand that you are now forced to argue the gospel in a very different way. You’re forced (again, if you are being consistent) to assert that the current gospel is for Gentiles and then God goes back to Israel some time in the future, and that the preaching in Paul’s letters was meant primarily for Gentiles.

It’s no doubt that the evangelistic focus turns towards the Gentiles, but nevertheless, that is a serious misunderstanding of what Paul was seeking to do. The tension between Jew and Greek was running high all throughout Paul’s ministry, and even after Paul. He was constantly dealing with Judiasers who wanted Christians to become Jews to be true Christians. It is this that Paul is responding to in Galatians in particular, which we are going to focus on. And he does not do this by saying God has a plan for Jews and for Gentiles. What does Paul do?

“for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to the promise.” -Galatians 3:26-29 ESV.

Paul appeals to the gospel to reconcile Jews and Gentiles. If you believe God has a particular redemptive plan for Israel and one for Gentiles, then you have to turn this entire letter on its head. Notice how Paul references the law (verse 17-18, 23, 24). Which law is this? It’s the Mosaic law (verse 17). So Paul is appealing to the Jewish laws of the covenant. Now, either that is for Jews, or for Gentiles. Pick one. Or, you let all of Paul speak and realize he is talking to Christians–which are Jews and Gentiles. So how are Jews justified? By Christ through faith. How are Gentiles justified? By Christ through faith. Both groups held to the standard of God’s law, judged by the law, and redeemed by Christ who has done it on their behalf. Abraham’s offspring that God promised with a nation did not find its fulfillment in Old Testament Israel, it finds its fulfillment in Jesus Christ and hence His church (Romans 4:13, 9:6, Galatians 3:29).

Now here is the big point. Where here does Paul talk about God going back to deal with national Israel? I would think this would be a big, important place for Paul to make that distinction–if Paul was a dispensationalist, or a premillennialist after all. Where does he do it? Where does Paul say anywhere in Galatians that God is doing this for the present age, until the fullness of the Gentiles come in, and then will go back and finish with national Israel?

Remember, Paul is dealing with Judiasers, who believe that God saves men through the old covenant system. Why doesn’t Paul anywhere say they have misunderstood how God is going to do this, that He will eventually get around to going back to such times? Paul never does that. He pronounces a curse upon those men in Galatians 1:6-9, and that’s what he is rebuking in Galatians. These are what Paul calls the “circumcision party” (Galatians 2:12). That is, these are men who believe we must go back to Jewish practices to be Christians, i.e., Judisasers.

Perhaps that was just for Jews, not Gentiles you might say. Paul never argues that Jews have to do that anymore, since Christ is the completion of all the law. And once again, if Paul was making a premillennial/dispensational case, that would mean that somewhere, somewhere in Galatians it was essential for him to explain a doctrine of eschatology in some way similar to what is claimed of in Romans 11. There is none. What does that mean? It means that Paul’s theology has as its implication that the old covenant is fulfilled, held and put away in Jesus Christ, and any man who will be saved is to believe that He has done it.

Conclusion: History, Traditions and Scripture

I know that many might say to me, “Chase, you just have this view where you can shape shift and mold your eschatology or theology according to whatever you need to make it fit onto the Bible”. I would respond by saying that I wasn’t aware that was a bad thing. Aren’t we supposed to be changing and shifting our views in light of what Scripture is telling us? If I have a tradition, a presupposition that the Bible is telling me is incorrect, shouldn’t I abandon that tradition? Does it need to be tweaked? But when you see someone violate standard methods of interpretation, that is the clear sign of human traditions being read onto the text, and that’s my primary issue with my dispensational friends. It’s not a personal gripe or anything.

This is why we must be so careful, so cautious as to know the difference between our biases and presuppositions and what Scripture is teaching. I’m not saying I am immune to this at all. I just as much must be aware of my presuppositions, and be willing to change them according to biblical testimony. But when you cannot tell the difference between a human tradition and Scripture, that tradition becomes the lens, and Scripture is subjected to that lens. Biblical principles are made to accommodate that tradition, and the only way to test whether or not you are adhering to a tradition foreign to the text of Scripture is to test it for consistency. Can I use this same hermenutic to get the doctrine of Christ? of the Trinity? Of atonement, justification by faith alone, imputed righteousness? If you cannot get these with that same hermenutic, that’s the big red flag that your position is false.

That is why I do not hold to dispensational premillennialism in any way. There are many other reasons, however. Despite this being a very lengthy article, and I apologize for it, nevertheless, this only touches on the surface. I only quoted Revelation once in the article. That’s what many call the dispensationalists playground. I don’t typically use that terminology, because it may sound somewhat unkind. But the point is that Revelation is a huge hangout spot for dispensationalists mainly because of how they view Revelation.

The reason I didn’t discuss Revelation is because once again, unless we have our foundations set forth, we’ll run in circles around each other. It’s not a question so much of when does Revelation occur, but rather, how are you going to start reading Revelation? What’s your starting point? I interpret Revelation in a completely different way than my dispensationalist friends because of my hermenutic as well as historical factors, one of which being that I believe Revelation was written before 70AD. If that’s true, then that has to have a very poignant effect on how you read Revelation. Was John writing to Christians about how the Jewish age was going to end, using heavy symbolism as a code to protect those from persecution during that time? Many make a compelling case that John is borrowing Old Testament prophetic language and imagery, particularly in Daniel, to describe what his visions were. Any average pagan would not have a clue what was being read if they found it. But a Hellenistic Jew, however, would know exactly how to interpret it.

And these are things I honestly don’t think we in the 21st century ever consider. We are so far removed from that time period, and so we come to this text with little to no training in historical contexts and cultural contexts that we have to make these about us in the future to make them relevant to us. I remember as a dispensationalist trying to “decode” Revelation, and I remember watching dispensational thinkers talk in Revelation about how it was prophesying the end of the whole world.

But as I began to study more and more into history, into the things of that time, I suddenly realized there was a lot that I was never taught, that never crossed my mind, and which would dramatically change how I had to read these books. I could continue on with this, but as I said, this was only touching on the surface of this subject and why I reject premillennialism/dispensationalism and find Dr. MacArthur’s sermon, though interesting, an important example of how even the most sound exegete can allow traditions to cloud thinking and change terms and definitions even, particularly of Calvinism, to fit things together.

I have already made this review long enough. That is enough to have to apologize for. Now my only hope is that I do not have to apologize for misrepresentation, and for harshness. It was not my desire to demonstrate either characteristics, and if I have, I would genuinely ask my brothers and sisters on the other side of this issue to meaningfully show me where I went wrong here so that I may correct it. As I said, this was not intended to attack my dispensational friends, but to, in a brotherly, loving way, disagree but disagree strongly with their perspective on this point, and to show why I do. To the glory of God alone, Soli Deo Gloria! God bless!