Can Biblical Paradoxes Be Reconciled?

Of course they can. By definition, a paradox is not an actual contradiction but an apparent one.

 

When we say that paradoxes are apparent contradictions, and not actual contradictions, we affirm that they can be logically reconciled. The important question is not whether they can be reconciled, but by whom. We must always affirm that any collection of true statements are logically reconciled in the mind of our wise and omniscient God.

 

But this prompts another question: can all Biblical paradoxes be logically reconciled by human beings?

 

The answer is "Yes" and "No." It is "Yes" because one remains hopeful that they can all be explained in some way by human beings. We are ingenious creatures capable of highly complex thought. Some who are intellectually gifted can come up with creative ways to explain just about anything. If there is a paradox that hasn't been theoretically "solved" by some philosopher or theologian, we can be sure it's only a matter of time before someone presents what they believe to be a logical solution.

 

This, however, brings up a third question: how much stock can we place in these solutions?

 

This is the critical point: the question of epistemological authority. In layman's terms, the question is: who or what is an authoritative source of knowledge? How can we know that a given logical explanation for a paradox is THE TRUE explanation - the one that reflects God's own knowledge of the matter?
 
We must say, "No, Biblical paradoxes cannot be reconciled by human beings," because apart from divine revelation we can't put complete faith in our explanations.

Another way of explaining this is by presenting the Christian's hierarchy of epistemological certainty. The top level represents the highest level of certainty we can possess, with our certainty decreasing as we move down.
 

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SPECIAL REVELATION (Scripture)

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GENERAL REVELATION (Creation, Conscience)

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EMPIRICAL KNOWLEDGE (Hard Science)

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REASON & OBSERVATIONS (Soft Science)

___________________________________________

INTUITION (Feelings & Senses)

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(This chart is adapted from notes taken during a lecture by Dr. Stuart Scott)
  

Attempted reconciliations of Biblical paradoxes are in the realm of metaphysics. That is, they belong to the category of soft sciences, being unsupported by direct revelation or empirical proof. We can swim around in mysteries, theorize and explore implications. But we can't KNOW anything outside of Scripture with an equal level of certainty. We lack the epistemological warrant to claim we have authoritatively reconciled any Biblical paradox. That is, unless Scripture itself provides the solution.

Thus, we are led back to the exegesis and exposition of Scripture - not mere philosophical speculation - as the best ways to grow in certainty regarding the Truth of God.

Isaiah 8:20 To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn.

Thus, let us hold fast to the Word and leave the rest to God. 

Calvinists Aflame for God

Some say Calvinism tends toward a cold, cerebral piety that is devoid of compassion. They claim Reformed theological convictions produce ineffective or just downright annoying Christians. In some cases this has undeniably been true. You can probably think of examples. 

Great. Point conceded.
 
On the other hand, many of the most zealous servants of Christ have been Calvinists. Some of the most pioneering, devoted, self-sacrificing missionaries in the history of the Church have been Calvinists. Many of the martyrs who have testified passionately and died for Christ's cause have been Calvinists. Many of the greatest devotional works - the ones that point to the glories of Christ and call us to love-inspired labors - were written by Calvinists. Newton, Bunyan, Spurgeon, Baxter, Whitefield and Watson come to mind.
 

How is it that some Calvinists have demonstrated such intense devotion, while others have gone flat? It's a good question, and an important one. Below are a few thoughts about how we Calvinists can stay aflame for God, speaking Truth in love and maintaining the simplicity of devotion to Christ, even as we wrestle Calvin-style with the hard doctrines of Scripture and refuse to back away from any of their philosophical implications.

• Never think about the doctrine of Total Depravity without considering your own sins. Especially your recent sins. Let the desperate plight of fallen humanity inspire a fresh compassion for the lost people around you.
• Never think about the doctrine of Unconditional Election without reminding yourself that nothing in you influenced God's choice. That's what unconditional means. Know that it was purely of His mercy that He took pity on you and saved you.
• Never think about Christ's atoning work without thanking Him for what He has done for you at the cross, and in the resurrection, and the way He applies that work to your life now. Be affected by how much you need the cross on a daily and moment-by-moment basis.
• Never think about the doctrine of the Effectual Call without marveling that God miraculously changed your stony heart. 
• Never think about the doctrines of the Perseverance and Preservation of the Saints without recognizing that all your godly fruit is an effect of Christ's unmerited mercy toward you. Remember that a lack of godly fruit is a sign of trouble that must move you to re-examine your heart. Don't use the doctrine of election to exempt yourself from this.
• Never think about the sovereignty of God without surrendering yourself afresh to His glorious rule.
• Never let logical deductions about the secret will of God lessen your adherence to His revealed will in the Scriptures. Don't get carried away by speculations.
• Read plenty of Reformed books and blogs if you like, but devote yourself to the study and application of Scripture. Read the whole Bible and spend more effort applying it than thinking philosophically about it.
• Share the Gospel regularly and stay involved in missions. Prove that you believe in the free offer of the Gospel.
• Worship God alone. Don't let theology become your idol.
• When you speak, boast in the goodness of God rather than just spouting theological facts you have learned.
• Repent thoroughly, earnestly and often. Confess your sins to God daily, and rejoice in His outpoured grace daily. Repent to other people when you sin against them (it's wonderfully humbling).
• Stay close to your Lord, and tremble if you gain a head full of knowledge without corresponding affections for Him.

I'm a 10-Point Calvinist

Reflecting on some previous posts concerning the Three Points of Common Grace and the Purpose and Potency of the Atoning work of Christ, I have concluded that I am a 10-Point Calvinist. I believe it is important to be a 10-point Calvinist (a.k.a. a 5-paradox Calvinist) because this maintains the balance of Biblical teaching concerning God's disposition toward the elect and the reprobate. I believe all 10 points are essential for any soteriology that is based on the Bible.

 
Most Calvinists agree that the ubiquitous "TULIP" is an insufficient summary of our core theology. This is not to say that it is completely inaccurate. It is a brilliant strand of truth (and a handy acronym) . . . but perhaps too narrow a strand.
 

5 Paradoxes of Calvinism: A Deep Vision of Sovereign Grace
 
PARADOX #1 - MAN
Humanity's Condition: Lost - yet Loved
1a. God's Pervasive Love for All of His Creatures (Psalm 145:9)
1b. Humanity's Pervasive Total Depravity and Spiritual Inability (John 6:44)
 
PARADOX #2 - GOD
God's Disposition: Willing to Save All - yet Sovereignly Selecting
2a. God's Saving Desire toward All Mankind (Ezekiel 18:31-32)
2b. God's Unconditional Election of Particular Sinners from Eternity (Ephesians 1:4-5)
 
PARADOX #3 - CROSS
Christ's Saving Work: Sufficient for all - yet Particular to the Elect
3a. Christ's Infinitely Sufficient Atonement for all Sinners (I John 2:2)
3b. God's Particular Redemption of the Elect through the atoning work of Christ (Matthew 1:21)
 
PARADOX #4 - CONVERSION
The Gospel Call: Offered to All - yet Effectual in the Elect
4a. The Free Offer of the Gospel to All Sinners (Matthew 11:28-30)
4b. The Effectual Call of the Elect by Irresistible Grace (Matthew 11:27)
 
PARADOX #5 - SANCTIFICATION
The Christian Life: Sinners by Nature - yet Saints by Grace
5a. The Struggle of the Saved Sinner in Sanctification (Romans 7:18-25)
5b. The Preservation and Perseverance of the Saints (John 10:27-29)

Arminians press the "a" statements to the point of denying God's sovereignty in salvation.
Hyper-Calvinists press the "b" statements to the point of denying God's goodness as expressed in His general love and willingness to save all. Mainstream Calvinists hold the balance. This is beautiful, Biblical Calvinism! 10 points worth of it.
 

A 10-Point Calvinist Faces Off with an Arminian

Putting it another way . . .

1. God loves all people. 
2. Sin has rendered all people pervasively depraved and unable to repent on their own.
3. God desires the salvation of all people.
4. From eternity, God unconditionally elects some sinners to salvation.
5. Christ's shed blood was and is a sufficient atonement for all people.
6. God's special intention in the atonement was to redeem a particular people.
7. In the Gospel, God freely offers His atoning mercy to all people.
8. God effectually calls and irresistibly draws the elect by sovereign, saving grace.
9. The saints are saved sinners.
10. Those who are truly converted will persevere in faith to the end.
 

John Piper considers becoming a 10-pointer

 

Just don't preach a 10-point sermon!

Saved by Works

I recently came to the realization that I am saved by works. This realization did not result from a change in my theology, nor did it result in a theological change. It actually reinforced the Biblically-grounded "Sola Fide" and "Sola Gratia" convictions I have long held. Believe me, this is a core Reformed conviction.
 
I'll say it again another way: all who have been saved have been saved by works. No one can be saved apart from works. I know, it sounds like heresy, but take a moment to read the rest of this article before passing judgment on the idea.
 
Can we be saved by works and still hold to Sola Fide and Sola Gratia? Yes, absolutely!
 
The question is not whether we are saved by works, but whose work saves. We can only be saved by the work of Christ. We cannot be saved by our own works. This is just another way of saying we must be saved by faith alone. All we bring to the equation is faith. God brings the rest, and He does the work. Saving faith, of course, can never be produced from within ourselves. It is granted us from God, and Christ is the Author of it. Saving sinners is His work. Granting repentance and faith is His work. Bearing sin is His work. Dying for unworthy wretches is His work. Raising the dead is His work. Forgiving the guilty is His work. Justifying the ungodly is His work. Sanctifying and keeping and glorifying believers is His work.
 
So if you are saved, it is by works! God's works. 
 
And when we recognize that we are the sinners, the ungodly, the weak fools who have proudly turned from God's mercy, we cannot imagine that there would ever be any work we could do that could possibly save us. Not in a million years. Not in an eternity.

John 4:34 Jesus said to them, "My food is to do the will of Him who sent Me and to accomplish His work."

John 6:29 Jesus answered and said to them, "This is the work of God, that you believe in Him whom He has sent."

Philippians 1:6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

 
To be saved by grace through faith is to be saved by good works - but not by our own works. We are saved by the works of Christ Jesus our Lord alone.
 
Thus we say . . .

Sola Fide!
Sola Gratia!
Solus Christus!
Soli Deo Gloria!
 
And all of that is a consequence of this:
 
Sola Scriptura!

Editor's Note: I wrote this article a while back, and had decided not to post it. However, when I saw this post from Eddie Eddings, I changed my mind. I guess we were on the same page.

Looking for a New Job

For the last 5 years, I have worked as a marketing manager for a great company. Due to circumstances beyond my control, today will be my last day at this job. As this turn of events was somewhat unexpected, please pray that God will open my eyes to the direction He is leading.
 
I'm looking forward to a new opportunity. God is good.
 
Soli Deo Gloria!

Solving the Baptism Debate

Recently I've seen some heated debates over baptism. Should we sprinkle infants or immerse believers? 

Why not just immerse infants like the Eastern Orthodox Church does? 
(I'm only kidding, but they are totally serious about this solution)

FYI

I'm married to the most awesome woman on the planet!

Just thought I'd mention that.

Marriage is not a sprint. It's a marathon (with high hurdles). We all get weary along the way. We grow tired of putting the interests of others ahead of our own, dying to self, preferring one another in love, considering others more important than ourselves, speaking the truth in love, and bearing one another's burdens. That's not easy stuff, no matter how beautiful, talented or fun your spouse may be.

But here's what I've noticed in 15 years of marriage: when I do love my wife in any measure with our Lord's kind of self-sacrificing, practical love, there comes to my heart an inexpressible joy. Although It's hard to die to self, it's a JOY to live as Christ would live. Marriage is the perfect opportunity for sacrifice, for servanthood, for discipleship, for cross-bearing, for pain, for heartbreak, for perseverance, for suffering . . . and for glorious JOY!

Ungracious Cows

From Charles Spurgeon:

 

"I will judge between cattle and cattle." (Ezekiel 34:22) 

 

Some are fat and flourishing, and therefore they are unkind to the feeble. This is a grievous sin and causes much sorrow. Those thrustings with side and with shoulder, those pushings of the diseased with the horn, are a sad means of offense in the assemblies of professing believers. The Lord takes note of these proud and unkind deeds, and He is greatly angered by them, for He loves the weak. 

 

Is the reader one of the despised? Is he a mourner in Zion and a marked man because of his tender conscience? Do his brethren judge him harshly? Let him not resent their conduct; above all let him not push and thrust in return. Let him leave the matter in the Lord's hands. He is the Judge. Why should we wish to intrude upon His office? He will decide much more righteously than we can. His time for judgment is the best, and we need not be in a hurry to hasten it on. Let the hard-hearted oppressor tremble. Even though he may ride roughshod over others with impunity for the present, all his proud speeches are noted, and for every one of them account must be given before the bar of the great Judge. 

 

Patience, my soul! Patience! The Lord knoweth thy grief. Thy Jesus hath pity upon thee!

  

(Charles Spurgeon, Faith's Checkbook - "He of Tender Conscience")
 
Here's an audio version for your listening pleasure: 
 

Slander and Defamation

Mike Abendroth's "No Compromise Radio" podcast is a place where one can often hear sharp critiques of false teaching. If you've listened to the show, you know he is not namby pamby or conflict-avoidant; he's a real pastor with a discerning Biblical mind and no hesitation about demolishing heresy. However, Abendroth knows the difference between valiantly standing for Biblical Truth and merely blasting an opponent by unfair and ungodly means. Last year he did a great show on Slander and Defamation. Be warned, it is convicting.

Click HERE to listen

Abendroth exposits James 4:11 and surveys other Scripture verses relevant to the topic, then gives several useful applications and illustrations.

He offers this helpful distinction between proper discernment ministry and ungodly attack: 

"I will gladly and often critique what people teach; but I don't think you've heard me say things about them personally to attack their character and attack their person."  

That is a helpful distinction to keep in mind.

GOD'S FREE AND SINCERE OFFER: Calvin on Isaiah 65:1-6

2. I have stretched out my hands. He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he "stretch out his hands" to draw and bring them back to him.
 
By "the stretching out of the hands" he means the daily invitation. There are various ways in which the Lord "stretches out his hands to us;" for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time "stretching out his hand" to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shews the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault. The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jer 7:13, 11:7, 35:14).
 
To a rebellious people. First, he calls them "rebellious" or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be αὐθάδης "self-willed," (2 Pe 2:10); that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.
 
Having pointed out the cause of this rejection, we must come to the calling of the Gentiles, who succeeded in the room of the Jews; for that is undoubtedly the subject treated in the first verse. The Lord had long ago foretold it by Moses, so that they ought not to have thought that there was anything new in this prediction.

"They have provoked me by that which is not God; they have moved me to anger by their vanities; and I also will provoke them by that which is not a people, by a foolish nation I will enrage them." (De 32:21).

Finally, the Prophet now threatens the same thing which was afterwards foretold by Christ when that blinding was at hand.

"The kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth fruit." (Mt 21:43).

1. To them that asked not. {1} When he says that God manifested himself "to them that asked not," he shews that the Gentiles were anticipated by the grace of God, and that they brought no merit or excellence as an inducement to God to give it to them. This obviously agrees with that passage which we quoted, in which Moses calls them "a foolish nation." (De 32:21). Thus, under a universal type, he describes what is the nature of men before the Lord anticipates them by his mercy; for they neither call on the Lord, nor seek him, nor think about him. And this passage ought to be carefully observed, in order to establish the certainty of our calling, which may be said to be the key that opens to us the kingdom of heaven; for by means of it peace and repose are given to our consciences, which would always be in doubt and uncertainty if they did not rest on such testimonies. We see, therefore, that it did not happen accidentally or suddenly that we were called by God and reckoned to be his people; for it had been predicted long before in many passages. From this passage Paul earnestly contends for the calling of the Gentiles, and says that Isaiah boldly exclaims and affirms that the Gentiles have been called by God, because he spoke more clearly and loudly than the circumstances of his own time required. Here we see, therefore, that we were called by an eternal purpose of God long before the event happened.
 
Behold I, behold I. By repeating these words twice, he confirms still more the declaration that God hath manifested himself in so friendly a manner to foreign and heathen nations, that they do not doubt that he dwells in the midst of them. And, indeed, that sudden change needed to be confirmed, because it was difficult to be believed; although by that very novelty the Prophet intended to magnify the unexpected grace of God. The meaning may be thus summed up: "When the Lord shall have offered himself to the Gentiles, and they shall have been joined to the holy family of Abraham, there will be some Church in the world, after the Jews have been driven out." Now we see that all that is here predicted by the Prophet was fulfilled by the Gospel, by which the Lord actually offered and manifested himself to foreign nations. Whenever, therefore, this voice of the Gospel is sounded in our ears, or when we record the word of the Lord, let us know that the Lord is present, and offers himself, that we may know him familiarly, and may call on him boldly and with assured confidence.
 
[Underlining and bolding added]
______________________________________________________________
 
NOTES:
  
Calvin incorporates Total Depravity, Unconditional Election, and the Effectual Call throughout these comments. He places affirmations of those doctrines alongside affirmations of the Gospel Offer, God's love for the reprobate, and His desire to save them. He does not view these truths as contradictory, but places them side by side. Why are so many of today's Calvinists unwilling to do the same?
 
Note how explicitly and emphatically Calvin speaks of God's sincere, desirous offer and invitation. Even when God's call is general and not effectual, Calvin says God's desire is "to join us to himself." Context shows the "us" here is fallen humanity, not just the elect. He even goes so far as to say God "embraces" the ones who reject Him. Calvin clearly believed that God calls the reprobate, loves the reprobate, and desires to save the reprobate (while at the same time not choosing to save them).
 
Calvin reasons that nothing on God's part prevents the reprobate from returning to Him. All the fault lies with the one who rejects God's call. The fact that God did not "decree" or foreordain their repentance in the secret counsel of His will is a separate issue. Calvin has no problem saying "they chose" to abandon God, while at the same time exhorting his readers not to follow their example.

D.A. Carson on God's Love and Hate

"If the love of God refers exclusively to his love for the elect, it is easy to drift toward a simple and absolute  bifurcation: God loves the elect and hates the reprobate. Rightly positioned, there is truth in this assertion . . . Stripped of complementary Biblical truths, that same assertion has engendered hyper-Calvinism. I use the term advisedly, as it is used in Church History, referring to groups within the Reformed tradition that have forbidden the free offer of the Gospel. Spurgeon fought them in his day. Their number is not great in America today, but their echoes are found in young Reformed ministers who know it is right to offer the Gospel freely but who have no idea how to do it without contravening some element in their conception of Reformed theology."


http://mediafiles.dts.edu/chapel/mp3/19980105.mp3, emphasis added

Monday Morning Humor

Kevin DeYoung is in the habit of posting something funny on Mondays. So I decided to give it a try this week just for fun. But this one is a double header. 
 
First, we have an amazing song extolling the wonders of "free will" (actually, this is probably more sad than funny, but something about the song makes you want to laugh involuntarily). Please choose to watch this video.
 

 
I'm glad you chose to watch it.
 
Next, we have this great video entitled, "John Piper Preaches Against Calvinism." It really is a great video. The only thing funny about it is the title. It's funny that someone thinks this is preaching against Calvinism. I was really expecting something more or less un-Calvinistic, but instead there was just this . . .
 

 
There you have it! A clear contradiction of everything he's ever preached in the past!
 
Choose to have a great Monday, friends.

God's PRO-MANDS

Command + Promise = PRO-MAND

Here's an example: "Draw near to God, and He will draw near to you." (James 4:8a)

Do you see how the command and the promise go together as a set? For a believing child of God, the promise provides motivation to obey the command.

Here's another way to find a PRO-MAND: someone has said that under the New Covenant the 10 Commandments become 10 Promises. "You shall have no other gods before me . . ." What wonderful news this is when taken as a promise. It's a marvelous PRO-MAND!

Please take a moment to share more encouraging "PRO-MANDS" in the comments.

We're at Disney World!

Thanks be to our God for the common grace of amusement parks.

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The Night of Weeping - Horatius Bonar

The writings and hymns of Horatius Bonar are never short on encouragements for the weary saint. This brief word of exhortation to sufferers is no exception. May it strengthen your heart.