TheosGuy

The wrath of God is definitely not something that one likes to think about. Thinking about the subject is one thing, teaching on the subject can be even more uncomfortable. Here I think that J.I. Packer does well in helping is think about this subject.

… God’s wrath in the Bible is something which people choose for themselves. Before hell is an experience inflicted by God, it is a state for which a person himself opts by retreating from the light which God shines in his heart to lead him to himself. When John writes, “Whoever does not believe [in Jesus] stands condemned [judged] already because he has not believed in the name of God’s one and only Son,” he goes on to explain himself as follows, “ This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (Jn 3:18-19). He means just what he says: The decisive act of judgment upon the lost is the judgment which they pass upon themselves, by rejecting the light that comes to them in and through Jesus Christ. In the last analysis, all that God does subsequently in judicial action toward the unbeliever, whether in this life or beyond it, is to show him, and lead him into, the full implications of the choice he has made.¹

1. Packer, J. I.. Knowing God, p. 172. InterVarsity Press, 1973. Kindle Edition.

Scripture clearly shows us that it is God who call us:

Even though God might effect such through a human agent.

All scriptures from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. All rights reserved. Used by permission.

R.L. Dabney in his Systematic Theology draws a distinction between limited atonement and unlimited expiation. As Dabney is a “Five-Point Calvinist” this is a rare distinction from that side of the theological debate.
And since he believes expiation is an unlimited work of Jesus Christ, it is also an intended unlimited work of Christ to provide such.

It seems plain that the vagueness and ambiguity of the modern term ‘atonement,’ has very much complicated the debate. This word, not classical in the Reformed theology, is used sometimes for satisfaction for guilt, sometimes for the reconciliation ensuing thereon; until men on both sides of the debate have forgotten the distinction. The one is cause; the other effect. The only New Testament sense the word atonement has is that of katallage, reconciliation. But expiation is another idea. Katallage is personal. Exilasmos is impersonal. Katallage is multiplied, being repeated as often as a sinner comes to the expiatory blood. Exilasmos is single, unique, complete; and, in itself considered, has no more relation to one man’s sins than another. As it is applied in effectual calling, it becomes personal, and receives a limitation. But in itself, limitation is irrelevant to it. Hence, when men use the word atonement, as they so often do, in the sense of expiation, the phrases, ‘limited atonement,’ ‘particular atonement,’ have no meaning. Redemption is limited, i.e., to true believers, and is particular. Expiation is not limited.¹

1. Dabney, Robert L., Systematic Theology. From chapter 35, Section 8. (2). “Christ’s Satisfaction Not Commercial.”

Tags: Dabney

John Frame writes the following in his book, The Doctrine of God:

If God desires people to repent of sin, then certainly he desires them to be saved, for salvation is the fruit of such repentance. Some Calvinists, however, have denied this conclusion, reasoning that God cannot possibly desire something that never takes place. But I have dealt with that objection already. Scripture often represents God as desiring things that never take place. As we have seen, he wants all people to repent of sin, yet we know that many people never repent. And there are many other examples. God desires all people to turn from false gods and idols, hold his name in reverence, remember the Sabbath, honor their parents, and so on. But those desires are not always fulfilled.^{1 2}

See the cited section of the book for a detailed explanation and analysis of God’s preceptive and decretive will.

1.  John Frame, The Doctrine of God (Phillipsburg, NJ: Presbyterian & Reformed Publishing, 2002), 528-538.
2. A portion of the cited text is available online at the Theological Meditations website.

Tags: John Frame

John Piper, in Episode 450 of the Ask Pastor John podcast,  gives the following Scripture as evidence of double predestination.  However, I thought it was interesting that prior to answering the question, Piper said that if thinking that God would double predestine makes you doubt His goodness, then don’t believe in double predestination.

• In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, – Eph 1:11 NKJV

• The LORD has made all for Himself, Yes, even the wicked for the day of doom. – Pro 16:4 NKJV

• Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected Has become the chief cornerstone,” – 1Pe 2:7 NKJV

• For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ. – Jde 1:4 NKJV

• By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber. – 2Pe 2:3 NKJV

• (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), – Rom 9:11 NKJV

• “I have loved you,” says the LORD. “Yet you say, ‘In what way have You loved us?’ Was not Esau Jacob’s brother?” Says the LORD. “Yet Jacob I have loved; But Esau I have hated, And laid waste his mountains and his heritage For the jackals of the wilderness.” – Mal 1:2-3 NKJV

Jonathan Edwards wrote this on Christ seeking the salvation of the wicked.

Ans 2. We ought now to seek and be concerned for the salvation of wicked men, because now they are capable subjects of it.  Wicked men, though they may be very wicked, yet are capable subjects of mercy.  It is yet a day of grace with them, and they have the offers of salvation. Christ is as yet seeking their salvation; he is calling upon them, inviting and wooing them, he stands at the door and knocks. He is using many means with them, is calling them, saying, Turn ye, turn ye, why will ye die? The day of his patience is yet continued to them; and if Christ is seeking their salvation, surely we ought to seek it.

God is wont now to make men the means of one another’s salvation; yea, it is his ordinary way so to do. He makes the concern and endeavors of his people the means of bringing home many to Christ. Therefore they ought to be concerned for and endeavor it. But it will not be so in another world; there wicked men will be no longer capable subjects of mercy. The saints will know, that it is the will of God the wicked should he miserable to all eternity. It will therefore cease to be their duty any more to seek their salvation, or to be concerned about their misery. On the other hand, it will be their duty to rejoice in the will and glory of God. It is not our duty to be sorry that God hath executed just vengeance on the devils, concerning whom the will of God in their eternal state is already known to us.

Jonathan Edwards, “The End of the Wicked Contemplated by the Righteous,” in The Works of Jonathan Edwards (Carlisle, Penn.: The Banner of Truth Trust, 1992), p. 210.

HT: Theological Meditations

Tags: Atonement, Jesus Christ, Jonathan Edwards, Salvation

Jonathan Edwards wrote this about Christ laying down His life for those that will be damned.

Jesus Christ, the Redeemer, will have no pity on you. Though he had so much love to sinners, as to be willing to lay down his life for them, and offers you the benefits of his blood, while you are in this world, and often calls upon you to accept them; yet then he will have no pity upon you. You never will hear any more instructions from him; he will utterly refuse to be your instructor: on the contrary, he will be your judge, to pronounce sentence against you.

Jonathan Edwards, “The End of the Wicked Contemplated by the Righteous,” in The Works of Jonathan Edwards (Carlisle, Penn.: The Banner of Truth Trust, 1992), p. 211.

HT: Theological Meditations

Tags: Atonement, Jesus Christ, Jonathan Edwards, Salvation

Charles Hodge believes that John 3:16 indicates that God has designed and rendered the salvation of all men possible

“2. It is here [in John 3:16], as well as elsewhere taught, that it was the design of God to render the salvation of all men possible, by the gift of his Son. There was nothing in the nature, or the value, or the design of his work to render it available for any one class of men only. Whosoever believeth, etc. This is not inconsistent with other representations that it entered into God’s design to render the salvation of his people certain by the death of his Son.”

Charles Hodge, Princeton Sermons (London: Thomas Nelson and Sons, 1879), 17.

HT: Theological Meditations

Tags: Atonement, Charles Hodge, Jesus Christ, Salvation

The Bible clearly indicates God’s knowledge of counterfactuals (i.e., the description of a consequent based upon an antecedent that does not occur). For example, the statement, If you do A(ntecedent) act, then C(onsequent) result will occur. Then, you decide to not perform A(ntecedent) act.

Some denote this as middle knowledge, others reject the name.

Many rejectors do so based upon Luis de Molina’s view that the counterfactual acts would be done with, what would be considered, libertarian free will. Others such as Bruce Ware, John Frame and Terrence Thiessen will use the name, but consider the freedom of the individual to be other than libertarian freedom, such as Freedom of Inclination (Bruce Ware). Nevertheless, the concept of God’s knowledge of counterfactuals is shown in the Bible. For example, the LORD often tells Israel that she lost blessings due to her disobedience, or that she would have been blessed if she had obeyed. These are counterfactuals. Following are a few other specific ones:

Exodus 13:17 NKJV – Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see war, and return to Egypt.”

1 Samuel 23:8-14 NKJV – Then Saul called all the people together for war, to go down to Keilah to besiege David and his men. When David knew that Saul plotted evil against him, he said to Abiathar the priest, “Bring the ephod here.” Then David said, “O LORD God of Israel, Your servant has certainly heard that Saul seeks to come to Keilah to destroy the city for my sake. “Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O LORD God of Israel, I pray, tell Your servant.” And the LORD said, “He will come down.” Then David said, “Will the men of Keilah deliver me and my men into the hand of Saul?” And the LORD said, “They will deliver you.” So David and his men, about six hundred, arose and departed from Keilah and went wherever they could go. Then it was told Saul that David had escaped from Keilah; so he halted the expedition. And David stayed in strongholds in the wilderness, and remained in the mountains in the Wilderness of Ziph. Saul sought him every day, but God did not deliver him into his hand.

Jeremiah 23:21-22 NKJV – “I have not sent these prophets, yet they ran. I have not spoken to them, yet they prophesied. But if they had stood in My counsel, And had caused My people to hear My words, Then they would have turned them from their evil way And from the evil of their doings.”

Matthew 11:21-24 NKJV – “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. “But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.”

1 Corinthians 2:8 NKJV – which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

So, we should come away from this with at least two bits of information:

1. God not only knows counterfactuals, but declares them in Scripture
2. When we are discussing the issue with someone, we must ascertain whether they are including libertarian free will as part of the definition of middle knowledge.

Tags: Sovereignty, Ware

“II. Let all be exhorted to accept the grace of the gospel. One would think, that there should be no need of such exhortations as this, but alas, such is the dreadful wickedness and the horrible ingratitude of man’s heart, that he needs abundance of persuading and entreating to accept of God’s kindness, when offered them. We should count it horrible ingratitude in a poor, necessitous creature, to refuse our help and kindness when we, out of mere pity to him, offer to relieve and help him. If you should see a man in extremity of distress, and in a perishing necessity of help and relief, and you should lay out yourself, with much labor and cost, out of compassion to him, that he might be relieved, how would you take it of him, if he should proudly and spitefully refuse it and snuff at it, instead of thanking you for it? Would you not look upon it as a very ungrateful, unreasonable, base thing? And why has not God a thousand times the cause, to look upon you as base and ungrateful, if you refuse his glorious grace in the gospel, that he offers you? When God saw mankind in a most necessitous condition, in the greatest and extremest distress, being exposed to hellfire and eternal death, from which it was impossible he should ever deliver himself, or that ever he should be delivered by any other means, He took pity on them, and brought them from the jaws of destruction by His own blood. Now what great ingratitude is it for them to refuse such grace as this?

But so it is: multitudes will not accept a free gift at the hands of the King of the World. They have the daring, horrible presumption as [to] refuse a kindness offered by God himself, and not to accept a gift at the hands of Jehovah, nor not his own Son, his own Son equal with himself. Yea, they’ll not accept of him, though he dies for them; yea, though he dies a most tormenting death, though he dies that they may be delivered from hell, and that they may have heaven, they’ll not accept of this gift, though they are in such necessity of it, that they must be miserable forever without it. Yea, although God the Father invites and importunes them, they’ll not accept of it, though the Son of God himself knocks and calls at their door till his head is wet with the dew, and his locks with the drops of the night, arguing and pleading with them to accept of him for their own sakes, though he makes so many glorious promises, though he holds forth so many precious benefits to tempt them to happiness, perhaps for many years together, yet they obstinately refuse all. Was ever such ingratitude heard of, or can greater be conceived of?

What would you have God do for you, that you may accept of it? Is the gift that he offers too small, that you think it too little, for you to accept of? Don’t God offer you his Son, and what could God offer more? Yea, we may say God himself has not a greater gift to offer. Did not the Son of God do enough for you, that you won’t accept of him; did he [not] die, and what could he do more? Yea, we may say that the Son of God could not do a greater thing for man. Do you refuse because you want to be invited and wooed? You may hear him, from day to day, inviting of you, if you will but hearken. Or is it because you don’t stand in need of God’s grace? Don’t you need it so much as that you must either receive it or be damned to all eternity, and what greater need can there possibly be?

Alas, miserable creatures that we are, instead of the gift of God offered in the gospel‘s not being great enough for us, we are not worthy of anything at all: we are less than the least of all God’s mercies. Instead of deserving the dying Son of God, we are not worthy of the least crumb of bread, the least drop of water, or the least ray of light; instead of Christ’s not having done enough for us by dying, in such pain and ignominy, we are not worthy that he should so much as look on us, instead of shedding his blood. We are not worthy that Christ should once make an offer of the least benefit, instead of his so long urging of us to be eternally happy.

Whoever continues to refuse Christ, will find hereafter, that instead of his having no need of him, that the least drop of his blood would have been more worth to them, than all the world; wherefore, let none be so ungrateful to God and so unwise for themselves, as to refuse the glorious grace of the gospel.”

Tags: Atonement, Christ, Jonathan Edwards, Salvation, Theology