Matt Chandler Update

Lauren Chandler, Matt’s wife, tweeted an update concerning his condition.  Please continue to keep the Chandler’s in your prayers.  The Village Church will be posting another update shortly.

soli Deo gloria!

Matthew

Praying for Matt Chandler

Here are some things Matt had to say before he went into surgery.

You and your family are in our  prayers, Matt.

soli Deo gloria.

-Matthew

And We’re Back

So it’s been ages since our last post on the blog.  (Of course, this is not due to neglect per se; it’s because I was trying to swerve traffic to the new website’s blog.)

With that said, however, it’s been decided that this blog does no good just “sitting around.”  So, let this be an official announcement that this blog is active once again.

Stay tuned for future posts!

soli Deo gloria!

Matthew

Also, don’t forget to check out the new website:  www.crossthought.org

The True Prosperity Gospel: Great Wealth is Contentment in Christ by Brian Montgomery

For some time now I have been burdened to write an article dealing with one of the fastest growing movements in the world today- the prosperity gospel. Christianity Today writes,

“…prosperity-tinged Pentecostalism is growing faster not just than other strands of Christianity, but than all religious groups, including Islam. Of Africa’s 890 million people, 147 million are now “renewalists” (a term that includes both Pentecostals and charismatics), according to a 2006 Pew Forum on Religion and Public life study. They make up more than a fourth of Nigeria’s population, more than a third of South Africa’s, and a whopping 56 percent of Kenya’s.”

Let me first state a disclaimer that the issue I am addressing in this note is not Pentecostalism, charismatics, or any other group under the same persuasion concerning spiritual gifts. I have came to the conclusion that even though I may disagree with those who lean towards a Pentecostal and continuationist view point of the gifts, they are in fact still my brothers and sisters in Christ if they have accepted Jesus as Lord and Savior. In addition to this, I’d like to make two more claims. The first is- I acknowledge that not all charismatics are preachers of prosperity. For example, three Godly men (that I admire greatly) lean towards a charismatic understanding of the gifts-
Mark Driscoll (Preaching pastor of Mars Hill Church Seattle)
Joshua Harris (Senior pastor of Covenant Life Church and author of bestselling book I Kissed Dating Goodbye)
C.J. Mahaney (President of Sovereign Grace Ministries)

I greatly admire all three of these men because they preach Christ crucified for the glory of God, rather than for materialistic prosperity. While I understand that not every charismatic believer preaches prosperity, in my second claim I acknowledge that there are some non-charismatics who preach prosperity. One huge example of this is Joel Osteen. Osteen is not necessarily a continuationist charismatic (one who believes the gifts of the spirit are still active), but his message of prosperity has resulted in him leading one of the largest churches in America. It’s this specific message of prosperity that I target in this note, and not any particular group of people other than those who teach it.

A reasonable starting point for this would be a definition for the Prosperity gospel. Kent Garber of U.S. News writes this about the Prosperity gospel, “The message of the Prosperity Gospel is simple: God wants Christians to prosper in all aspects of life, and that includes their finances.” The foundations of this belief system date back to the early 1900s where E. W. Kenyon, a Free Will Baptist minister from New England, began to reveal this new theology in his writings. However, some scholars have came to the conclusion that Kenyon’s thought process did not originate with him. Dr. Dale H. Simmons, a student of Oral Roberts University, argued from his research that Kenyon found influence from The Higher Life Movement, and the cult called The New Thought Movement. Kenyon’s main influence concerning the Prosperity gospel came from The New Thought Movement. This secular and religious mixed cult emphasized a set of metaphysical beliefs concerning the effects of positive thinking, the law of attraction, healing, life force, creative visualization and personal power. Kenyon’s teachings went onto influence the man who would later be considered the father of the modern Prosperity gospel, Kenneth Hagin. Hagin’s teachings reached a large variety of audiences as his messages of divine materialistic favoritism began to be aired on national television. Among the many to be influenced would be the pastor of Lakewood Church in Houston, Joel Osteen.

While all of this information is very insightful and useful for understanding the origin of the Prosperity gospel, tracing the Prosperity gospel back to it’s forefathers is not enough to disprove it. The fact of the matter is that many of these forefathers used biblical scripture to support there claims. Therefore, if the Bible portrays this message to be accurate, then it’s ultimate origin was scripture rather than man. However, if scripture does not support the Prosperity gospel, then the origin is man and not scripture. Kent Garber writes this about the scriptural references for the Prosperity gospel, “Adherents point to such biblical passages as 2 Corinthians 8:9, in which Paul says, ‘[Y]et for your sakes he became poor, that you through his poverty might become rich.’ They also cite Deuteronomy 8:18, which says, ‘But remember the Lord your God, for it is he who gives you the ability to produce wealth.’” Other passages include:

Psalm 35:27
Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.”

Proverbs 10:22
The blessing of the LORD brings wealth, and he adds no trouble to it.

3 John 2
Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers.

The first passage that I’ll address is 2 Corinthians 8:9. This passage reads, “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.” The first thing to acknowledge is that whatever this “act of giving up riches that others would be rich” is, it is one in the same with the grace of Jesus Christ. The prosperity interpretation of this verse would be that Jesus gave up His riches and became poor, so that His believers could become materialistically wealthy. If this is in fact the correct interpretation, we see from the beginning of this passage (“…you know the grace of our Lord Jesus Christ…”) that the whole point of the cross was to make His followers materialistically wealthy. This then produces an alternative gospel which is completely different from evangelical Christianity. Evangelical Christianity and church tradition has taught that the grace of Jesus Christ was seen in Him paying the debt of sinners and taking their place on the cross. Therefore, the richness of Jesus spoken in this passage is a reference to His divine majesty which he gave up to take on the poor state of a common man; in which His substitutionary punishment bought the heavenly riches for sinful man; those riches being, one day joining Him to behold His eternal glory in Heaven. When in contrast, these two interpretations present very different understandings of grace and more so, the Gospel. In church tradition, such differences concerning the Gospel would be called heresy. Why would it be called heresy? Because this prosperity gospel, which it in fact does claim to be the gospel, contradicts the foundations of the Christian faith. Some may argue that the whole theme of 2 Corinthians 8 is material wealth and God’s desire for the believer’s prosperity. However, this is not accurate. 2 Corinthians 8 deals with giving, but not receiving. However, it does mention gaining wealth in verse 2- “…their deep poverty overflowed in the wealth of their liberality.” Does this mean they gained material wealth/blessing for their generosity? I don’t think so. The Greek word for “liberality” is haplotēs. This Greek word means singleness, and would otherwise be understood in this context to mean single-mindedness. Therefore, the wealth that the people partake in would be a wealth of satisfaction and joy which comes from giving for the sole purpose of furthering the Gospel; and not for a material reward.

The second passage here is Deuteronomy 8:18, “But you shall remember the LORD your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day.” The first question to ask here would be, “Is this referring to material gain for faithfulness?” I am inclined to say no. This passage is simply stating that the power to make wealth comes from God, and that it is in fact Him working through you to make the wealth. The reason that this passage is not referring to material gain as reward for faithfulness is because the people that received this wealth were unfaithful. This passage is specifically dealing with Israel, which inherited the Promise Land and was delivered from the land of Egypt. All along the way these people were rebellious and unfaithful to God. They are furthermore disciplined and sentenced to wandering 40 years in the wilderness for this unfaithfulness. However, in spite of this rebellion, God continually provides and delivers them from these obstacles. This is the story of mankind and their redemption. It is an illustration of God delivering man from the bondage of sin (illustrated as the bondage of Egypt) to the reward of Heaven- the ultimate manifestation of the glory of Jesus that will be revealed to man (illustrated as the Promise Land).

The third passage is Psalm 35:27- “Let them shout for joy and rejoice, who favor my vindication; And let them say continually, ‘The LORD be magnified, Who delights in the prosperity of His servant.’” This psalm is a lament of David. In this psalm, David cries out to God because he is wrongly being attacked by a foreign power with whom he had previously entered into a covenant. He pleas with God that He would examine the evidence and show justice to His servant. The “…prosperity of His servant” is an actual victory and deliverance from harmful and unjust forces opposing the servant, not material prosperity.

The next passage used to defend the Prosperity gospel is Proverbs 10:22, “The blessing of the LORD brings wealth, and he adds no trouble to it.” The blessing that Solomon is referring to is his wisdom which was given to him by God. The wealth that the LORD brings is the fruit of this wisdom. It is a wealth that comes by honest means and hard work, which is why there is no trouble to it. This is a reference to Proverbs 13:11, “Dishonest money dwindles away, but he who gathers money little by little makes it grow.” This is also a reference of Proverbs 15:6, “The house of the righteous contains great treasure, but the income of the wicked brings them trouble.” Therefore, this passage is not saying that the blessing of God itself is gain of wealth, but rather wisdom. And through wisdom, a person is able to make an honest living which will not perish, as that gained by dishonesty.

The final passage that I will be dealing with pertaining to the Prosperity gospel is 3 John 2, “Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers.” This phrase spoken here would be the equivalent of saying “God bless you” in our culture. Furthermore, it is not uncommon for people in this culture to ask the condition of each other’s health. John is simply doing so in a creative and unique manner to highlight Gaius’ spiritual health.

The main problem of the prosperity gospel is that at the core of its teachings, it drives people to satisfaction in material things rather than Jesus. It is not the gospel, or even a hint of good news to those who hear it. The good news is that Jesus Christ died that sinners would be redeemed for the purpose of eternally rejoicing in their heavenly treasure, Jesus. This is why Matthew 16:19-21 says,

(19) “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. (20) But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. (21) For where your treasure is, there your heart will be also.

This is also why Jesus said, “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field” (Matthew 13:44). Jesus calls us to forsake the treasures of this world and to embrace the Treasure of Heaven. The streets of Heaven are made of gold for a reason- because it has no eternal worth. Rather, the jewel of Heaven is Jesus Christ. This is also why Paul proclaims, “(7) But whatever was to my profit I now consider loss for the sake of Christ. (8) What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ (9) and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:7-9). Paul had riches and good health, but he gave those up that he would gain Christ. He saw that true wealth is contentment in Jesus (Philippians 4:10-13).

The most disturbing image in my head concerning the Prosperity gospel comes from a story I heard at a conference. The speaker for the conference, who is a pastor and regularly active missionary, visited a small village overseas where a woman had been able to pick up American television through her antenna. Among the American programs that she picked up was American televangelism. She soon heard the Prosperity gospel and it’s message of false hope; that if one has enough faith, God will bless them with materialistic riches. She approached this missionary with confusion, asking him why she still lived in a hut with a dirt floor. She continued on to ask him if the reason she had not gained riches was because she wasn’t faithful enough. This is a woman who daily risked her life for Christ to be known among her people, and she is asking if she isn’t faithful enough because she isn’t rich. The presentation of the Prosperity gospel does not point to Jesus, nor satisfaction in Him. If it isn’t glorifying to God, it’s not of God.

1 Timothy 6:3-10
(3) If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, (4) he is conceited and understands nothing. He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions (5) and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain. (6) But godliness with contentment is great gain. (7) For we brought nothing into the world, and we can take nothing out of it. (8) But if we have food and clothing, we will be content with that. (9) People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. (10) For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

This passage in Timothy is specifically dealing with those who preach prosperity. It speaks of these prosperity spokesmen as people “who have been robbed of the truth and who think that godliness is a means to financial gain.” Jesus is not a means to an end. He is the end goal. He is not a blank check for infinite material gain and worldly pleasure. He is the Son of God, and all-sufficient for those who truly belong to Him. In Him we find ultimate satisfaction, and in our satisfaction He is most glorified. The Prosperity gospel points people away from these truths. That is why it is a heresy, and a great threat to Biblical Christianity. That is why those who know the Truth must speak boldly in love for Christ and His finished work, rather than showing compassion for a heretical doctrine that attacks the very work of Christ. True believers will love and embrace these truths. It’s all about Him, and not about us- or our financial gain. In the end we must ask, “What good will it be for a man if he gains the whole world, yet forfeits his soul?” (Matthew 16:26).

New Website

Hello, blog world!

Just wanted to post a link to the new website and blog.  Here it is:  www.crossthought.org

Enjoy!

soli Deo gloria!

Matthew

Lunch Reservations: Christ’s Purposeful Redemption by Brian Montgomery

Picture this. You are in a lunch line. Everyone is waiting to get their food but before anyone can pay for their food, someone steps in and pays for every single person’s meal. Some people reply with, “I am not hungry, I wasn’t going to eat.” Regardless of whether or not they accept this gift, their meal is paid in full. This is a great scenario, isn’t it? But let me ask you this. What do you do when no one in line is hungry? Not only are all of these people lacking in hunger, but they are prideful. Every single person would rather starve than accept this generous offer. This person paying for everyone’s meal won’t change the people’s lack of hunger solely by paying that price. However, there is hope. It turns out, this person is not just any ordinary person. He owns the cafeteria! On top of that, he is the chief, and only, chef! Truly this man is extraordinary. Then, by name, the chef calls out to a select people in line. He presents to them the most exquisite dish to ever be prepared. The aroma coming off of this dish is a beguilingly sweet fragrance, causing all who were called out of line to desperately desire it. After being exposed to the dish and beholding its great value, the chef gives it to those chosen few at his own expense. Without hesitation, every single chosen person accepts this generous offer. Those who were once lacking in hunger have now developed a longing for this specific dish, only on the grounds that the chef revealed the great worth of this dish to them. Not only that, but it turns out that this chef had personally made lunch reservations for those specific people before the foundations of his cafeteria were ever layed.

The latter illustration is a more accurate explanation of what salvation is like. There are almost 7 billion people in the world, yet scripture tells us that not a single one hungers for God (Romans 3:12). Graciously, God has extended His love and mercy to a select few (Ephesians 1:4-5); opening their eyes to the great truth of the gospel (Psalm 146:8; Isaiah 35:5). By sending His son, Jesus Christ, to die on the cross, redemption and an open door to right relationship with God became available to mankind (Romans 3:23). However, there is a lingering question here. Did Jesus die for every single person? Maybe the more correct question is, “Was Jesus the atonement for every single person?” The theological concept I speak of has been called many things, but I prefer “Christ’s Purposeful Redemption.” The stance I take on the issue is that Jesus desires for all to be saved, but His atonement is directed towards His chosen people for His own glory and purpose. It’s important to identify what I mean by “all.” In this instance, I am referring to “all” as meaning every single person. So, Jesus desires for every single person to be saved (Ezekiel 18:23, 32; John 3:17; 1 Timothy 2:4; 1 Timothy 4:10; 2 Peter 3:9), but He chooses to save some for His own glory and purpose (Matthew 22:14; Ephesians 1:4-5; John 15:16; Romans 8:29-30; Romans 8:33; Romans 9:11-13); in which His atonement is applied only to those He chose (John 10:11, 15; John 17:9; Acts 20:28; Romans 8:32-37; Ephesians 5:25; 1 John 2:2). Overall, the doctrine of Christ’s Purposeful Redemption is a logical conclusion of Humanity’s Radical Corruption, that men are spiritually dead in sin, and God’s Sovereign Choice, that it is God who chooses us and not us who choose God. (See my two previous notes in this series to see the consistent flow of these doctrines- “I’m Fallen and I Can’t Get Up: Humanity’s Radical Corruption,” and “When Pigs Fly: God’s Sovereign Choice.”)

Oppositions to Jesus only dying for those He chose, but rather dying for the whole world, are found in these following verses:

John 3:16-17
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.”

2 Corinthians 5:14-15
“For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.”

1 Timothy 2:3-6
“This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.”

1 Timothy 4:10
“For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.”

Titus 2:11
“For the grace of God has appeared, bringing salvation for all people.”

2 Peter 3:9
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

1 John 2:2
“He [Christ] is the propitiation for our sins, and not for ours only but also for the sins of the whole world.”

These verses provide an interpretive challenge to many theologians. However, I will attempt to provide a step-by-step explanation of each verse, which is consistent with the doctrine of “Christ’s Purposeful Redemption.” The verse, 1 John 2:2, is an appropriate place to start, and will provide a foundation of explanation for the other verses.

1 John 2:2
“He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.”

At first glance, many have interpreted this to mean that John is claiming Christ died for the sins of the whole world. It seems pretty logical in light of, “and not for ours only but also for the sins of the whole world.” However, the word propitiation throws a huge flaw in that interpretation. The problem is that the text doesn’t say Jesus died for the sins of the whole world, but rather that “He is the propitiation… of the whole world.” If there is one thing that stuck with me from my freshmen year of college, it is the definition of the word propitiation. I recall eating lunch at the BSU one Wednesday when a mentor of mine was discussing the unique difference in the words “atonement” and “propitiation.” The reason for this was because the word atonement is sometimes present in the NIV translation where in the Greek text the more accurate translation is propitiation. So what’s the difference? Don’t they basically have the same meaning? Actually, they have slightly different meanings. You see, the word atonement refers to a price being paid, or a wrong being compensated for. It is very true that Christ is the atonement for our sins, and that He paid for them in full. However, propitiation gives a slightly different perspective. Propitiation refers to satisfying the wrath of God, and carrying the weight of sin. It is a term that depicts an image of substitution. Christ stepped in and took our place. With that in mind, let’s look at the text again. “He is the propitiation… for the sins of the whole world” would imply that Jesus took the place of every single sinner, and that there is no need for anyone to satisfy the wrath of God through eternal condemnation. If translated this way, it would result in a heresy called “Christian Universalism.” Universalism would say that every single person will inherit eternal life, because Christ paid for all sins regardless of faith put in Christ. The only problem with this is found in verses such as Matthew 7:22-23, which says:

(22) “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’
(23) “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’

Jesus clearly states here that there will be many who are condemned on that day. This proves even further difficulty in the interpretation of 1 John 2:2, because the ideas of people being condemned on that day and everyone being saved is contradicting. The answer to this difficult interpretation is found in the meaning of the phrase, “the whole world.” Does the phrase “whole world” literally mean what it says, or is there specification that is not mentioned? In view of the consistency of scripture and this passage, the phrase “the whole world” most likely means “mankind.” In other words, mankind in general is redeemed by the blood of Christ, but only the elect who have professed Him as Lord are covered by His blood. This flows consistently with Matthew 22:14 which says, “For many are called, but few are chosen.” It’s an open call to all of mankind, but only few will actually respond to that call because only few have been chosen.

In light of this interpretation of 1 John 2:2, John 3:16-17 would also find it’s explanation. When Jesus says, “For God so loved the whole world,” He is speaking of salvation coming to the gentiles; that Christ will be the propitiation of people from every nation. Another faulty interpretation found in John 3:16 is that “whosoever” is a reference to people having the free choice to choose. However, in light of Humanity’s Radical Corruption, the only choice man can make is to sin and rebel against God. Rather than claiming “whosoever” as an open call of free choice, it is a logical explanation of those who are elect. “Whoever believes in him should not perish but have eternal life,” is a description of those whom God has chosen from before the foundation of the earth (Ephesians 1:4-5).

This same interpretation of “all” would explain the “all” used in 1 Timothy 4:10, Titus 2:11, and 2 Corinthians 5:14-15. However, another unique analysis is seen in 2 Corinthians 5:14-15. “…therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Corinthians 5:15). This passage is speaking specifically to people who have died to self, and was reborn as a new creation (2 Corinthians 5:17). Therefore, the all is described as being all who confess Jesus as Lord (Romans 10:9). In addition, there is a confusing line found in 1 Timothy 4:10, “who is the Savior of all people, especially of those who believe.” Here Paul is referring to common grace shared by believers and unbelievers; such as breaths of life, patience, restraining of judgment, mainting of order in society’s governments, all materialistic blessings given to believers and unbelievers, compassion, and the revealing of His beauty and goodness in creation. These are all temporary mercies, but for the elect He is their substitution for wrath.

The most challenging verse against Jesus only dying for those He chose, is found in 1 Timothy 2:4. It reads, “who desires all men to be saved and to come to the knowledge of the truth.” Throughout the New Testament, there are two Greek words used for the English word, “will.” The first Greek word is found in 2 Peter 3:9– “boulomai.” This word refers to will as being a desire, or emotion; hence the reason why my stance is that God desires for all to be saved, but only chooses some. The second Greek word is found here in 1 Timothy 2:4– “̄theleō.” This word describes the definite plan of God that will undoubtedly occur. Again, this passage would lead to Universalism if “all” were to be undoubtedly saved. However, the meaning for “all” again refers to people from every nation and tribe. This is seen in 1 Timothy 2:2, where Paul mentions kings of all, and his call to the gentiles in 1 Timothy 2:7.

It is clear that Christ does not atone for all people. This is seen simply in the fact that if the blood of Christ covered the sins of those in Hell, those people would not be in Hell. Rather, Christ did not take the wrath intended for them and they must pay that price themselves. Another frequent misunderstanding with this doctrine is that most people who have a problem with “Jesus not being the atonement for all people,” is really not a problem with this view of atonement at all. How so? Whether you believe Jesus saves only those who choose, or whether you believe Jesus only saves the elect; the common ground of agreement is that He doesn’t save those who are condemned to hell. Therefore, the problem most people have is with God’s Sovereign Choice, not Christ’s Purposeful Redemption. Because the confrontation they find is that if God chose who would be saved, He also chose who He would allow to continue in sin; leading to condemnation. The final difficulty with this doctrine is found in a common question that has been asked by many people. The question is, “What do you tell someone who asks if Jesus died for everyone?” The answer to this, however, is simple. Jesus died for those who confess with their mouth that He is Lord, and believe in their hearts that God raised Him from the dead (Romans 10:9). Once again, whether you believe in free choice or God’s Sovereign Choice, Jesus only died for those who profess faith in Him. To one it is a work of man choosing, to the other it is the evidence of the elect. Either way, Christ redeems and atones only for those of His flock. (John 10:11).

“Why We Love the Church”

John Calvin and America

John Piper recently updated his blog at desiringgod.org about “America’s Debt to John Calvin.” It’s a good read.

Also, check out what has been happening “This Week in Calvinism–June 19, 2009.”

Meanwhile, soli Deo gloria!

-Matthew

When Pigs Fly: God’s Sovereign Choice by Brian Montgomery

What a great question that has boggled the minds of millions, I am sure. Could pigs ever fly, in and of themselves? Well, how does a bird fly? A bird flies by using strong muscles to push its wings downward, which results in air being pushed down and lift being generated. With this in mind, surely the reason pigs are unable to fly has nothing to do with the lack of strong muscles. Pigs are massive animals. They weigh anywhere from 200-240 pounds, with the heaviest pig ever weighing-in somewhere around 800 lbs. For an animal to be that big, it must also have a significant amount of muscle. Then why can’t pigs fly? What’s stopping them? Well if you haven’t noticed, pigs don’t have wings! This means that even if a pig had enough muscle to pull two tons it’s own weight, it would NEVER be able to fly due to it’s lack of wings. Here’s an even greater question. Would pigs even want to fly if they could? I am not convinced that they would. Pigs lack in sweat glands. In order to stay cool, pigs roll around and dwell in mud. They also use the mud as a sunscreen to prevent sunburn. So even if pigs could fly, I am not so sure they would because they would be worried about their own personal well-being and desire for mud.

What significance does this information about pigs have with the topic of “God’s Sovereign Choice (sovereign meaning, to have complete control)?” Well, what does “God’s Sovereign Choice” mean? The doctrine of “God’s Sovereign Choice” means that it is completely and solely upon God’s choice that a man comes to salvation (John 15:16). In addition, there is no standard or good work in which a man can earn salvation or find favoritism in God’s sight (Isaiah 64:6); but it is by the gracious love of God that a man comes to faith in Christ (1 Thessalonians 1:4-5). How can this be? Can’t a man choose to follow Christ upon his own ability and desires? In light of the previous note I wrote, “I’m Fallen and I Can’t Get Up: Humanity’s Radical Corruption,” there is no possible way that a spiritually dead man could choose life. Just as pigs are completely unable to fly due to their lack of wings, men are completely unable to choose Christ due to their spiritual deadness. Even if men were able to choose Christ, I am convinced that they wouldn’t because their deepest desires include sin and hostility towards God (Romans 8:7-8). Just as pigs would be drawn towards mud rather than flight because of their desire for mud, men would be drawn towards sin rather than Christ because of the corrupt desires of their heart. Even in our greatest strengths, it is as impossible for us to choose God just as it is for pigs to take flight.

Then what hope is there? How is salvation even possible for man? God has had a plan since before the creation of the world.

Ephesians 1:3-5
(3) Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. (4) For he chose us in him before the creation of the world to be holy and blameless in his sight. In love (5) he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.

Verse three starts off declaring that all praise belongs to God, who has given us every spiritual blessing. This shows God’s control over all spiritual blessings. Verse four then goes on to give evidence of God’s control over all spiritual blessings by declaring that God chose us before the creation of the world to be holy and blameless in His sight (to be saved). Psalm 139:15-16 goes on even further to state, “(15) My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, (16) your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be.” This was considered a blessing that God chose those who would be saved. Verse five proclaims that IN LOVE He predestined us. The question then rises, how is it loving if we do not have a choice? The thing is, we do have a choice. What have we done with that choice? Again, with man’s choice he has chosen nothing but sin (Romans 3:9-18). It is impossible for him to choose anything other than that, due to his radical corruption. Maybe the better question is, how could God be so loving that He would choose to save any of the people who deserve His eternal punishment? However, He does choose some that they may know of His great worth.

One very big question that arises is, why would God even tell us of this predestination? 1 Peter 1:1-2 shines some light on this topic.

1 Peter 1:1-2
(1) Peter, an apostle of Jesus Christ,
To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, (2) who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood:
Grace and peace be yours in abundance.

It is most likely that the scattered people, which would mean spiritual pilgrims who do not belong of this world, mentioned in this passage are under heavy persecution. This letter was written during the rule of an emperor named Nero. During the time of Nero’s rule and this letter being written, there was a fire that broke out in Rome. Immediately, in frustration and anger of their prized culture being ruined, the citizens of Rome accused Nero of the damages because of his extreme lust for building things. In response to this accusation, Nero blames the Christians. So, being that Christians were under persecution, this letter was written for the purpose of encouragement. The Christians of these different areas were longing for the home in which they belong, “New Jerusalem.” This is understood in verse 1 when he refers to them as “strangers in the world.” Peter wrote this letter, and God revealed to man His sovereign choice, for the purpose of assuring Christians of His love and His hand in their lives.

One overlying dangerous opposition that is made with the doctrine of “God’s Sovereign Choice” is that God chooses people for salvation ahead of time, knowing what they would already choose. This is known as double-handed salvation. In other words, God saves people by knowing who would first choose Him. However, this doctrine is inconsistent with the full revelation of scripture. If God is dependant on man (who is corrupt) to choose Him, that would mean that man is on an equal level with God in salvation. This makes for a very weak God, but an empowered corrupt man. More so, nobody would EVER come to salvation if it were dependant on man alone; because man is sinful at the core of who he is and unable to choose life. Can a painting say to the artist, “this is what I will be?” It’s impossible. The artist orchestrates and designs every aspect of the painting without the slightest consultation with the painting. It does not change the passion and care that the artist has for the painting; it simply means that the artist is who is in control. In His mercy and love, it is Christ who calls us unto salvation and not us who calls upon Him (John 15:16). But don’t WE actually make the choice? The answer is yes, and no. Logically, we make a choice to follow Christ. Biblically, it is actually God making that choice through us.

There must be some reason that God chose specific people, right? Romans 9:11-13 says:
(11) Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: (12) not by works but by him who calls—she was told, “The older will serve the younger.” (13) Just as it is written: “Jacob I loved, but Esau I hated.”

What this passage means is that man can do nothing to earn salvation. Even before the twins were born and could do right or wrong, God had decided who He would choose. What’s the reason behind this? It was that His “purpose in election might stand.” This means at least two things (probably a lot more, but two main ones stand out to me). God selects who He selects to prove that it is Him who has the choice, and that it is not based upon man’s merit. Secondly, He does this for His own purpose and for fulfillment of His perfect plan.

So how is this fair? How can God still hold us accountable of our sins if it is Him who chooses who to reveal Himself to?
Romans 9:14-21
(14) What then shall we say? Is God unjust? Not at all! (15) For he says to Moses,
“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” (16) It does not, therefore, depend on man’s desire or effort, but on God’s mercy. (17) For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” (18) Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. (19) One of you will say to me: “Then why does God still blame us? For who resists his will?” (20) But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?’ ” (21) Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?

It is important to realize that Paul is not rebuking those who have honest questions about this difficult doctrine, but rather he is rebuking those who arrogantly excuse their own sin and unbelief. The verses that follow Romans 9:14-21 shed a little bit more light on the topic of why God allows some to perish.
Romans 9:22-23
(22) What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? (23) What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory.

Verse twenty-two is claiming that God could justly destroy sinners the first time they sin. Rather, He patiently endures their rebellion instead of giving them what every sin immediately deserves- eternal punishment. In addition, it claims that a sinners rejection of God is his own. God does not make man sinful, but He leaves them in the sin they have chosen. Verse 23 goes on to say that the purpose and existence of wrath is to show the supreme value of grace and mercy. How could we more fully know the glory of God’s grace if all people were under wrath? Wrath would not be as feared because it would be a common norm. How could we more fully understand God’s grace if all people were saved? Mercy would not be as understood, because it would be a common norm. Meaning that people would not even know of wrath, so what are they saved from? In order to understand the fullness of God’s mercy, you must have wrath; and to understand the fullness of God’s wrath, you must have mercy. The combination brings an understanding of fullness to God’s glory.

So what applications does this have for our lives? First off, we must realize that salvation is completely upon God’s choice, not ours (John 15:16; Romans 9:15-16). If it were dependant upon man, no one would be saved because all man are spiritually dead in their sin (Romans 3:9-18; Colossians 2:13). God being in control of salvation should be comforting to us for a couple of reasons. First off, we cannot change a sinner’s heart; nor are we called to do so. We may preach until we no longer have a voice, and study until our capacity of understanding has withered away; but it will be God who convicts and saves the sinner (1 Thessalonians 1:4-5). We are called to be faithful to the Word, and to leave the rest in God’s hand. Secondly, we should be encouraged that the God of the universe has graciously shown us His love by choosing us before the foundations of the world (Ephesians 1:3-5), to be vessels of His mercy (Romans 9:23). Some may question whether there is even a need to share the Gospel, since God has already chosen who will be saved. This is a very dangerous concept. There are three reasons for this. First, we do not know who God will save, so we cannot determine who is chosen and who is not. Secondly, God using believers to share the Gospel with unbelievers is the main tool in which God brings people to salvation. Thirdly, God choosing a select people does not cancel out the commandment for us to go make disciples of all nations (Matthew 28:19). In the grand scheme of things, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1 John 1:9).

No, Mr. President