Sunday School Notes: The Six Points of Calvinism, Part 2

Yesterday we continued our three-week study of “The Six Points of Calvinism.” Traditionally, we speak of Calvinism’s “Five Points,” but we have added a point that we felt was important, and often overlooked in our day and age. By way of a reminder, here are the “Six Points”:

Last week we gave a brief historical background, and studied “S” and “T.” This week we turn to “U” and “L”–Unconditional Election, and Limited Atonement.

Unconditional Election
This simply means that God’s election of His people is solely and completely the free choice of God, for His own purposes, and is not based on any merit in the person. This follows from Total Depravity because, if you recall, Total Depravity tells us that there is nothing meritorious about anyone. We are all born in sin, and we are unable to please God. Therefore, whatever God’s reasons for choosing anyone might be, they have nothing to do with any good that person might have done, or anything pleasing or endearing about their character. And in this sense, we all stand before God equal: equally sinful, and equally undeserving. God’s choice of anyone is, therefore, an act of His mercy and grace, according to His own good pleasure.

The group discussed some favorite passages that speak of Unconditional Election: Ephesians 1 (particularly verse 4); Romans 8:29-30; Romans 9:19-24; John 6:44; Philippians 1:29 (note where it says that faith is “granted” to them–they didn’t have faith to begin with; God had to give faith to them). Luke 4:16-30 is an interesting passage. In 16-22, Jesus reads from the prophet Isaiah and declares to those listening in the synagogue that these words have been fulfilled in their hearing. After they marvel, since this is Jesus, Joseph’s son, Jesus goes on:

²³ He said to them, “You will surely say this proverb to Me,`Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in Your country.'” ²⁴ Then He said, “Assuredly, I say to you, no prophet is accepted in his own country. ²⁵ “But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; ²⁶ “but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow. ²⁷ “And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian.” ²⁸ So all those in the synagogue, when they heard these things, were filled with wrath, ²⁹ and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff. ³⁰ Then passing through the midst of them, He went His way. [NKJ]

Notice the point at which Jesus received an angry reaction from the crowd. It wasn’t when he claimed to be the fulfillment of Isaiah’s prophecy, claiming Messiahship. Rather, it was after he made the point about God choosing whomever He wants to fulfill His purposes. For some reason, this idea of God having the freedom to elect His own stirs up the emotions unlike many other doctrines. In John 6:60-66, we see how Jesus’ discussion with his followers, where he tells them that no-one can follow him unless God draws them, leads to many of the people leaving and not following him anymore. For us, it is important that we keep the discussion of these doctrines focused on Scripture. So often these conversations devolve into fights over traditions and philosophy. We must be ready to examine God’s word, and be willing to accept what it says, whether we like it or not.

Limited Atonement
The doctrine of Limited (or Particular) Atonement states that since God has elected to save some, and not others, He knows from eternity past who those people are that will be saved. Therefore, Christ’s death on the cross can only have been for those God intended to save. Christ did not die for every single person, rather he died only for the elect.

This is, perhaps, Calvinism’s most controversial doctrine because it seems to go against the way most Christians today evangelize (“Jesus loves you so much, he died for you–won’t you come to him?”). I would suggest, however, that if this doctrine can be demonstrated to be biblical, then it is our evangelism technique that needs to change.

Mike, my co-teacher who led this week’s class, presented what he believes to be a compelling biblical proof for the doctrine of Limited Atonement. He starts with Romans 4:23-25, which links Christ’s death and resurrection. When speaking of salvation, you can’t separate Christ’s death on the cross and resurrection from the dead. They are both necessary components of our justification. He then turns to 1 Corinthians 15:12-49. This is a lengthy passage, so I won’t quote it here. But if you look it up, do so with this question in mind as you read: “What are the benefits of Christ’s resurrection for the believer?

In the first part of 1 Corinthians 15:12-49, Paul affirms that Christ must have been raised from the dead. The fact that he says that if Christ wasn’t raised we would still be in our sins shows that it wasn’t enough for Christ to have just died. The full benefit of salvation comes only through Christ’s death and resurrection. For those that are not in Christ, there is no hope.

From verse 20 onwards, Paul discusses how believers benefit from the resurrection (being made alive, raised with Christ in glory, etc.). As you read through this list, ask the next question: “What are the benefits of the resurrection to the unbeliever?” The fact is, there are none. Now, you might say the unbeliever benefits from the God’s common grace, but there is no direct benefit that the unbeliever receives as a result of Christ’s death and resurrection in the same sense as the believer. If you can accept this, then you must ask, would Christ die for those who would not benefit from his death?

Again, this doctrine is difficult for many to accept. Some who call themselves Calvinists go so far as to reject this point. Such are known as “Four-Point Calvinists,” or Amyraldians (for the man who formulated this view in the seventeenth century, Moses Amyraut). However, if God really does choose who will be saved, then based on passages we have examined, along with others (e.g., Matthew 1:21; John 6:37; John 17:9) Limited Atonement is not only biblical, but a logical necessity.

These are only notes from the class, and there is so much more that can be said. Feel free to use the comments to add points or, respectfully, ask questions. Next week, we will finish the study with an examination of “I” (Irresistible Grace) and “P” (Perseverance of the Saints). I also intend to look at the passages most commonly used to object to Calvinism, and have some open question and discussion time.