Calvary Church

THE SOVEREIGNTY OF GOD IN SALVATION

Qualifying Statement

Our “theological distinctives” reflect what may distinguish Calvary from other churches who also affirm the core doctrines. These distinctives indelibly shape the way Calvary Church is led and the direction the church is headed. We do not require members of our church family to embrace all aspects of these distinctives; they are not hills to die on in regard to being able to worship, fellowship, and be on mission with the gospel together. [1] We may hold biblical convictions that differ in interpretation and application in regard to these doctrinal areas, but our differences should not prevent or prohibit the unity and love for one another that flows from the gospel. Members (or attenders) should expect that the distinctives will be maintained in all ministry environments of Calvary Church. For the sake of unity in the church family, members should not lead or teach contrary to these distinctives in a ministry setting of the church. Moreover, no one should  be uncharitable or unloving toward others as we hold convictions that vary in regard to these distinctives.

Calvary Resources Related to This Topic

John 12:37-50 | Do Not Harden Your Heart sermon
Exodus 7-10 | God’s Purpose sermon
Hebrews 2:1-4 | A Warning sermon
Hebrews 3:7-19 | Don’t Harden Your Heart sermon
Hebrews 6:1-16 | Don’t Stop Maturing sermon
Hebrews 12:18-29 | Don’t Refuse the Invitation sermon
1 John 2:18-27 | Don’t Stop Believing sermon

Romans Series (currently preaching)
Romans 9:1-29
Romans 9:30-10:13
Romans 10:14-21
Romans 11:1-10
Romans 11:11-24
Romans 11:25-36

What We Believe

God is sovereign. He rules with absolute control over all creation. He has foreordained all events, and his purposes and plans are never frustrated by circumstances, although He is often grieved over the fallout of sin. His sovereignty does not limit the will of the creature, nor does it make Him the author of evil or accountable for sin.

The Scriptures reveal the salvation of human beings is fundamentally and comprehensively [from first to last], the sovereign work of God. Before the foundation of the world, God elected people, setting his affection and grace upon them (Romans 8:29-30). Apart from the intervention of God, people cannot choose of their own accord to worship God or pursue righteousness because of their sinful nature (Romans 3, 5:12-21; Ephesians 2:1-3). In love, God predestined people for adoption (Acts 4:28, Ephesians 1:4-6). Saving faith is a gift of grace that is given by the mercy and pleasure of God so that no one may boast (Ephesians 2:8-9).

The leadership at Calvary has historically leaned Reformed in the doctrines of salvation (soteriology) and would be described as Calvinistic.[2] Calvinism is an attempt to systematically classify and interpret the doctrines of grace as presented within the Scriptures. The doctrines of grace explain the condition of humanity after the fall and explain how God saves people from sin. They are a major component of Reformed theology due to its prevalence among all of the major players of the 16-17th century Reformation, including John Calvin, from whom the system takes its name. Calvinism sets out a specific stance on 5 main soteriological doctrines, typically noted by the acrostic TULIP: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. For those who lean Calvinistic in their soteriology, there is not absolute alignment or complete agreement on how strongly they hold to every one of these 5 points. However, another system developed not long after Calvinism also with 5 points but different interpretations. It is Arminianism (named for Jacobus Arminius). The Arminian interpretation, as it relates to the subject of this paper, will be described later.

Human Freedom

Adam’s sin is our sin, in that, we are guilty as one man’s sin was considered [reckoned, imputed] to be the sin of all. This is a guilt where we – all human beings – are declared condemned based not solely on our actions (not because of actual sins committed) but because each of us is in solidarity with Adam as our legal and forensic representative (Romans 5:12-21). His act brought guilt to us all. When Adam chose to sin, he was then corrupted and bent toward evil. He immediately suffered spiritual death and eventually suffered physical death. Because he was the representative of all human race, sin and death spread to all human beings. The consequences include separation from God that didn’t previously exist, a hostility toward God, guilt and shame, and an overall corruption both in body and spirit. Our freedom and capacity as human beings to act in goodness or righteousness has not disappeared; however, it has been thoroughly marred.[3] Now we consistently exercise our will in the opposite direction of God’s intentions for us. We are unable to choose the good. In a sense we are unable “not to sin” and ultimately, we are doomed to eternal death [hell] without God’s gracious intervention and the divine enablement of the Holy Spirit.[4] This is very important because it’s not that we lack all freedom; it’s that we are no longer simply free to choose what is right and good. Apart from a supernatural work of God, when human beings choose what is good in their own power, it still does not bring glory to God. Rather it emphasizes our autonomy and our desire to live apart from, or out from under the authority of, God.

God predestines [chooses or “elects” to salvation] such that a human being can now choose the good. He is omniscient, so he knows precisely under what conditions a person will freely choose Him, and he works in a way consistent with his purposes to draw a person to Himself (John 6:44). But are we really free then? That depends on what we mean by free. Scripture never says that we have freedom in the sense that we are totally or absolutely free of God’s influence or control. That’s impossible because we would cease to exist. When we think about being free to make a decision, we would most likely describe it in terms of being free to do what pleases ourselves. But even in that, our freedom is limited by our desires. We do not have full control over our likes or our dislikes, our preferences, or our wants.[5] In other words, we are free to choose, but our “free will” (for those who prefer to call it that) should be understood as our ability to choose among options in light of how we’ve been wired, how we were created, what our parents were like, what circumstances shaped us, our genetics, our geographic location, the cultural setting of our birth, etc. All of these things are a result of God’s decision and activity. God is in control of all the circumstances that bear upon our situation in life and ultimately, who we are, which means that, in any given situation, God can certainly render it that I would freely choose to do this or that. We are free in the greatest sense possible that any creature could be free. We make willing choices – choices that have real effects and consequences. We’re aware of no restraints on our will from God when we make decisions, and we act in accord with our own desires.

Do We Choose God or Does He Choose Us in Salvation?

How is a person rescued from the curse of sin and the wrath of God? It’s nothing short of a miracle. The Scriptures teach that God acts freely and graciously through the Holy Spirit to give spiritual life to a rebellious sinner who is in a state of separation and hostility with their Creator and spiritually dead in their sin. The Spirit opens their eyes to the things of God, convinces them of their sin and their need for a Savior, and they begin to see the beauty of Jesus Christ: his saving work through his perfect life, his substitutionary death, and his victorious resurrection. The Holy Spirit makes the sinner willing and able to repent and to believe [to place their hope and trust in] the good news. The Scriptures are clear that “regeneration” [the new birth that results in being “made alive” spiritually] precedes and enables faith at conversion (John 1:13, 3:3, 3:7; 2 Corinthians 5:17; 1 Peter 1:23; 1 John 3:9, 5:1, 5:4). The sinner confesses their sin and realizes how utterly amazing it is that Jesus has loved them and made a way to rescue them (Romans 5:6-8) while they were still broken and sinful. They become aware that the salvation available to them is unconditional, unmerited, and unearned, and that Jesus is their all-sufficient Savior.

The Father woos a human being to Himself, and yet, never violates their ability to say no. His invitation to be reconciled to Him is so beautifully compelling that it draws them in where the only reasonable response is “yes” or “how could I choose otherwise?” In this, God retains his sovereignty while allowing people to freely choose salvation in Christ. He doesn’t force his will, but he woos their will so that they freely choose Him because he’s what they end up wanting the most.

When sinners are drawn by the beauty of Christ, and they respond to the gracious and free invitation in repentance and faith. They are forever united to Christ and begin to enjoy all the benefits of an inseparable relationship with the One who called them (John 3:16). They are justified by faith in Christ [declared righteous] and instantaneously given a right legal standing before God. Their sins are declared forgiven, their debt wiped away, and they are no longer subject to punishment or condemnation (Romans 3:21-30). They are given [imputed] Christ’s righteousness into their account. They are adopted and sealed [brought into the family, made heirs, made sons & daughters] with the promised Holy Spirit. They begin to be sanctified [transformed into the likeness of Christ].

All of this is completely because of Christ’s atoning work in his perfect life and substitutionary death on the cross in their stead. Justification comes entirely by God’s grace, not on account of any merit in the person (Romans 3:23-24). It is a gift received by faith, and that faith itself is considered a gift of God (Ephesians 2:8-9). Those who are born of God’s Spirit through Jesus Christ persevere in the faith. Nothing can snatch that person out of God’s hands (John 10:27-29). Only those who persevere in their faith to the end will experience eternal life with Christ. And only those who are genuinely saved will persevere to the end (Colossians 1:21-23).

Man’s response to the gospel (2 Peter 3:9, Joshus 24:15) is rooted and grounded in God’s free and unconditional election undertaken for his own pleasure and glory (Exodus 33:19; Mark 13:20; John 15:16; Acts 13:48; Ephesians 1:4-5; Romans 8:28-29, 9:11-13, 9:16; 2 Timothy 1:9). It is also true that the message of the gospel is only effectual to those who genuinely repent of their sins and by God’s grace put saving faith in Jesus Christ. His work on the cross is sufficient for everyone, but it is efficacious [effective] for the elect. In other words, it’s enough by itself for all people, but it only “works” for those who are elect [those who genuinely repent and believe on Christ for salvation]. Election does not mean that there will be people in heaven who do not want to be there, nor does it mean that there will be people in hell who wanted to be saved but could not be because they were not elect.

Unconditional election, as set forth in Calvinism, recognizes that apart from God’s supernatural work in the life of a sinner, men will always choose to reject God and rebel against Him. What election acknowledges is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. 

The debate over election is not whether or not God elects (or predestines) people to salvation, but upon what basis he elects them. Some Christians seek to explain that election is based upon God’s foreknowledge that those individuals will have faith in Christ. This is the position held by Arminians. Other Christians seek to explain that election is based upon God’s sovereign choice. As the word “unconditional” implies in the doctrines of grace, the Reformed or Calvinist view would hold the conviction that God’s election of people to salvation is done with no conditions attached either foreseen or otherwise. We believe the Scriptures teach that God elects people to salvation by his own sovereign choice, and not because of some future action they will perform, or future condition they will meet. There is nothing in us that merits salvation including faith. God simply chooses.[6]

“God’s choosing is never a matter of his turning away some who wanted to come. His choosing is always a matter of his bringing to Himself those who never would have come. What kindness and wisdom is shown in God’s choosing undeserving rebels to become part of his family” (Bruce Ware, Big Truths for Young Hearts). The issue we are faced with as rebellious human beings, depraved in our sinful nature, is not why God chooses only some to salvation, but rather why he would choose any at all.

The Tension of Believing God Chooses and We Choose

It seems clear that, at least from what we experience, we chose God and the salvation that he brings. (Experience is neither wholly reliable nor of first importance, but it does count for something. Simply stated, Calvary’s lay-elders and pastor-elders believe that the Scriptures reveal both truths and we must learn to hold them in tension: we choose and God chooses. We are responsible to decide to embrace God in Christ, and God is sovereign when it comes to our salvation. These truths are somehow compatible, although we cannot explain exactly how that works. It’s a bit like the top of a mountain hidden in the clouds. In some way beyond our understanding, these truths fit together, and we won’t be able to completely understand how they are compatible on this side of heaven. Their co-existence is a mystery and is completely understood only in the mind of our omniscient God.

God controls all things, including our believing, and he holds us responsible for the sinful choices that we make. God “determines all things according to the counsel of his will” (Ephesians 1:11). And yet, Scripture also says, “Choose this day who you will serve” (Joshua 24:15), and records Jesus standing on a hill in Galilee, saying “Come to me” (Matthew 11:28). Another time, Jesus says whosoever will, may come (Revelation 22:17). He’s not snickering under his breath when he says that, as if we’re strung up like a puppet. Obviously, we as humans have a choice to make when it comes to our salvation. Whether we understand it all or not, both are true. God is absolutely sovereign over who believes, and yet man is responsible to trust God and accountable for sinful choices. Wayne Grudem explains, “God causes all things that happen, but he does so in such a way that he somehow upholds our ability to make willing, responsible choices, choices that have real and eternal results, and for which we are held accountable” (Bible Doctrine).

There are things that God has not explained. So we need to be encouraged to guard against subscribing to a theological system that puts God in a box. There are tensions between truths that he’s revealed, which should point us to the majesty & the mystery of our God. We should be very careful when people are confident that they have it figured out. God is way beyond our figuring out.

As with other non-essential doctrines, we should not choose to die on this hill or break fellowship over these matters. For those in our church family who lean toward an Arminian view, we intend to let the essentials unify us and the love of Christ bind us. Therefore, we will worship, fellowship, and be on mission together. But all Calvary members and attenders should expect that Calvary’s leadership will teach, preach, disciple, shepherd, and engage on mission from this Calvinistic, Reformed leaning of God’s sovereignty in salvation.