Archives for March 2018

The Human Limitations of Unreasonable Atheism (Part 2): Theological Mysteries and Difficulties

The first article in the series showed that God’s existence cannot be legitimately denied by arguing against the possibility of biblical miracles. The God of infinite power that created and sustains all things can easily change how He organizes aspects of His universe to perform a “miracle.” Thus, to know that biblical miracles are impossible first requires knowing that God does not exist which, itself, requires knowing everything about everything in the universe and beyond, including every possibility. Thus, the same omniscience to know that God does not exist is required to know that the biblical miracles are impossible. We turn now to see how human limitations make worthless any appeal to theological mysteries to deny the existence of God.

Reasonable Mysteries
Finite and fallen people necessarily face great mysteries in the face of an infinite God. For example, Scripture clearly teaches that God is a Trinity and that the Christian faith stands or falls on this marvelous truth. Yet, mystery must remain. Since no finite human being can fully plumb the depths of God’s infinite being, our limited perspective cannot possibly know that the Trinity is impossible. A God no higher than what finite and fallen people can fully grasp is no God, and certainly not the infinite and incomprehensible God of Scripture. And, to what higher authority can one appeal to say that God cannot be greater or beyond what we can fully comprehend? “‘For My thoughts are not your thoughts, Neither are your ways My ways,’ declares the LORD. ‘For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts’” (Isa. 55:8-9 NAS).

The same applies to moral evil in a universe created by a perfectly good, all-powerful, and all-knowing God. He has clearly told us that sin has its beginning and existence in the will of created beings who, freely and without external compulsion, choose to commit sin. Yet, mystery remains and should be expected. To claim something cannot exist or be true because I cannot fully understand it or reconcile it with my limited use of logic, presumes my own understanding to be the ultimate standard of what can and cannot be true in and beyond the universe. If we could understand everything, we would be God. The same applies to all such mysteries, such as attempts to logically reconcile God’s sovereignty and foreordination with human responsibility for sin. Ironically, even the most vehement atheists will admit to great mystery surrounding the beauty, order, and immensity of the universe, including all life within it, but conveniently reject mystery when arguing against the existence of the God who created and transcends it.

A Proper and Humble Approach
True wisdom, then, humbly accepts that our finite perspective does not constitute the ultimate standard of truth in the universe. Quite the contrary, apart from the truth of God’s Word, our interpretations will go astray. True wisdom understands that if we lack the ability to know what lies on the other side of a wall without having a look, we cannot know what’s on the other side of the universe. And if we struggle with understanding what we can see, hear, taste, touch, and smell, how can we speak with authority about that which lies beyond the three or four dimensions of our existence? No one by pointing to the known universe can say what an infinite God that transcends the universe can be or do. Atheists, then, cannot possibly know what they claim from their observation of the world, while their arguments based on theological difficulties do far more to affirm our profound limitations before God’s immensity than challenge the authority of Scripture or the existence of God. This elephant in the room should be acknowledged before responding to any claim of an atheist.

While we have barely scratched the surface of what could be said concerning difficult truths, the proper approach to all theological mysteries begins by admitting our infinite smallness before God’s infinite greatness. Unsolvable mysteries surround a transcendent God and will always confront fallen and finite people. Indeed, difficult and seemingly “impossible” truths taught in Scripture reveal human limitations, not problems with God and Scripture.

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The Human Limitations of Unreasonable Atheism (Part 1): Biblical Miracles

Imagine yourself sitting in the classroom on the first day of a biology course at a local college when the professor takes his place behind the podium and says, with an air of great authority, “I know everything about everything in the universe and beyond, including everything that could possibly exist.” Imagine again laughing with the other students at the professor’s sense of humor, encouraged at the prospect of an enjoyable semester. But, imagine further that the professor was dead serious, and when a fellow student raised his hand and challenged the claim, the professor responded with epithets of “flat-earther,” “backwards,” and “unscientific,” to name a few of the nicer labels. And to your surprise, the majority of the class agreed with the professor! Now, maybe you think this scenario makes for an interesting introduction but bears no resemblance to reality, that nothing like this takes place in or outside the hallowed halls of higher learning and objective inquiry. No human in their right mind would say such things, and no one in their right mind would buy the books of those who did. But, alas, many not only say it, many applaud their brilliance and give their hard-earned wages for their books.

Who, then, says such things? Look no further than the shelves of your local bookstore and the countless videos and articles on the internet, not to mention text books and scholarly journals. The claim is implied in every assertion that God does not exist. “Design but no Designer,” goes the mantra. (Many avoid using the term “design” to describe reality given the obvious implications.) Yet, a mere mortal would need to know everything about everything in the universe and beyond, including every possibility, to know that God does not exist. (Of course, if God did not exist, we would not be here to discuss it, but I digress.) In other words, someone would need the omniscience of God to know that the omniscient God does not exist. (Interestingly, sin presumes the place and authority of God, but I digress again.)

The absurdity of the claim derives, in part, from our human limitations, an impediment to the infinite knowledge required to know that the God of Scripture does not exist, and one of many reasons no human argument can make the case. For instance, consider the argument that biblical miracles are impossible and thus the biblical God does not exist. But, to know that biblical miracles are impossible requires knowing that the infinite God of Scripture who created, orders, and sustains all things does not exist. And to know that the God who can easily perform such miracles does not exist requires complete knowledge of every possible thing.

Moreover, to presume God does not exist to disprove biblical miracles in order to disprove God’s existence, assumes what the denial of biblical miracles is supposed to prove. To borrow a phrase of Edwards, this “is not strong arguing.” Additionally, who knows enough to say that nothing could ever have operated differently from how things operate today? Many assume it, but none can know it. Omniscience, once again, is needed. And why would people that claim the universe is founded on time and chance use arguments assuming a uniform and non-random universe? Are we really to believe that time and random chance produce constant and unchanging physical laws, and that science has proven it? Scientists have done no such thing. And, to claim eternally existing uniform laws not only contradicts a universe founded on time and chance, it ignores the question of where they came from and how they became organized and fixed in the first place, and constitutes nothing more than a wild, blind-faith guess, and that contrary to reality, logic, how everything we observe in the universe functions, and the observation, testing, and repeatability that science requires.

In the end, uniform physical laws only exist because God created, organized, and upholds the universe. Time and chance explain nothing of its design, order, and continuous operation, or the results of such uniform “laws.” Concerning miracles, the God who designed, created, and upholds the rules can bend, break, and organize them as He pleases, whenever He pleases, and for whatever purpose He pleases. As He orders and upholds every aspect of the universe at all times, He can do whatever He wants at a particular time and place, for a particular reason, in a manner we cannot comprehend. Hence, biblical miracles are quite reasonable. The best anyone denying biblical miracles can say is they have never seen one, affirming their own limitations and thereby affirming their inability to legitimately deny the existence of the God who performs them. And to imply, “the only things possible are things I have personally experienced” appears no more reasonable than the implied claim of omniscience.

Lastly, many of the same people that deny the possibility of the biblical miracles believe the entire universe, including life and everything in it, came from an explosion of compressed, non-living matter the size of a golf ball or pin head. The result somehow organized itself into everyone and everything. And Jonah in a whale is impossible? For some, it seems, anything is possible, except the God of Scripture. In fact, scientists spend millions of dollars looking for extra-terrestrials and are quick to see marks of their existence in space noise and rock formations on planets but see no evidence for God in the exquisite design and beauty of the immeasurable life forms on earth. The amazing design and order in all things, from atoms and molecules to the expanse of the cosmos, give abundant evidence for—nothing. We should not be surprised at this illogical and irrational double-standard, given that imaginary space aliens make no authoritative claims on our life or call us to repent of sin. And neither does a God conveniently defined out of existence, despite the obvious evidence to the contrary and the absurdity of the alternatives. God has clearly told us the truth of the matter, and that for our own good: “The fool has said in his heart, “There is no God” (Ps. 14:1 NAS). “Since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom. 1:20 NAS). Perhaps we should listen.

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People Know Better

An atheist and agnostic walk into a bakery and observe a large display of baked goods. The atheist says, “A baker does not exist, science and reason prove that a baker does not exist, and no amount of blind faith will make a baker exist.” The agnostic, munching on a cookie sample, says, “No one can know that a baker exists, and no evidence exists for one.”

They walk into a store and observe a display of smart phones. The atheist says, “No one designed these, and people who say their design implies a designer deny science and discourage the pursuit of knowledge.” The agnostic, playing a video game, says, “Perhaps a designer of phones exists, but I have never seen one and science cannot prove they exist.”

They walk into an art museum and observe a beautiful painting. The atheist says, “People who claim a skillful artist must have created this exquisite portrait are naive, unreasonable, and unscientific. Beautiful art does not imply an artist.” The agnostic says, “Perhaps an artist exists, but the majority of scientists don’t believe in one.”

Absurd, you say? Yes, even ridiculous, but infinitely less so than denials of God in the midst of the comprehensive, conspicuous, compelling, and convincing evidence of His power and genius in every created thing.

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools (Romans 1:18-22 NAS).

People reject the obvious when they dislike the implications. People believe the absurd when they despise the alternative. People bow their reason to their fallen desires when they refuse to bow the knee to the excellence and authority of the One to whom we owe all love, honor and obedience. And, people know better.

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Gleanings from The Religious Affections (Part 33): Distinguishing Sign Twelve: Gracious Affections Produce Christian Works (7)

We come to the last article in the series examining Edwards’ arguments in his classic treatise, Religious Affections, and a second possible objection to Christian practice as the chief sign of true religious affections: Does the principle of works as evidence of God’s grace in the heart contradict the doctrine of justification by grace through faith alone? Does it elevate works at the cost of “the glory of free grace”? ^[1]

Cause or Effect
Edwards views the objection as “altogether without reason.” Scripture teaches that works as the price to purchase God’s favor negates the free grace of salvation, not works as the evidence of God’s favor. “Surely the beggar’s looking on the money he has in his hands, as a sign of the kindness of him who gave it to him, is in no respect inconsistent with the freeness of that kindness.” ^[2] The Scriptural doctrine of justification by faith recognizes our works as unacceptable to God as payment for sin and unable to move God to give us eternal life, but never denies their importance as the fruit of God’s grace. ^[3]

New life in Christ necessarily produces a changed life, but to claim that a necessary result of salvation must therefore be its cause is illogical and unbiblical. Christian works follow but never merit salvation—Christ alone satisfied the sinless perfection and penalty required by God’s justice for eternal life. Even faith does not justify as a meritorious work, but as that which unites us to Christ who earned salvation for us. God justifies the ungodly by the imputation of Christ’s perfect righteousness to those united to Him by faith. In Christ we have every benefit of His life, death, and resurrection. In Christ we have justification and new life. ^[4]

Every Grace of God
If Christian practice as a vital sign of God’s grace denies salvation by free grace, then every fruit of God’s work in the heart denies salvation by free grace. For instance, love and loyalty to God; joy, humility, and the desire to exalt and give all glory to Christ, each give important evidence of new life.

To make light of works because we are not justified by works, is the same thing in effect as to make light of all religion, all grace and holiness, yea, true evangelical holiness, and all gracious experience; for all is included, when the Scripture says, we are not justified by works; for by works in this case, is meant all our own righteousness, religion, or holiness, and every thing that is in us, all the good we do, and all the good which we are conscious of, all external acts, and all internal acts and exercises of grace, and all experiences, and all those holy and heavenly things wherein the life and power and the very essence of religion do consist, all those great things which Christ and His apostles mainly insisted on in their preaching, and endeavoured to promote, as of the greatest consequence in the hearts and lives of men, and all good dispositions, exercise and qualification of every kind whatsoever; and even faith itself, considered as part of our holiness. We are justified by none of these things; and if we were, we should, in a Scripture sense, be justified by works. ^[5]

Yet, Scripture portrays these things as essential, as evidence of true faith and new life in Christ. Again, if good works cannot be an inevitable fruit of saving faith and a vital and necessary part of the Christian life without compromising justification by faith alone, then neither can any fruit of God saving and sanctifying us. Anything we have or do to merit the benefits of Christ’s saving work contradicts free grace—godly practice as the fruit and evidence of saving faith does not. Thus, Abraham’s works justified or gave evidence of his faith as true, even as he was justified by grace through faith alone. ^[6]

Scripture’s Testimony
Scripture often speaks of holy practice and free grace in the same breath.

Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil, Learn to do good; Seek justice, Reprove the ruthless; Defend the orphan, Plead for the widow. ‘Come now, and let us reason together,’ Says the LORD, ‘Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool’ (Isa. 1:16-18 NAS).

“Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him, and will dine with him, and he with Me. He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne” (Rev 3:20-21 NAS). “It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. He who overcomes shall inherit these things, and I will be his God and he will be My son” (Rev 21:6-7 NAS). “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).

For Edwards, we should no more reject “works” as vital to the Christian life than we should reject “holiness, godliness, grace…and even faith itself.” To make any of these meritorious or a basis of our justification contradicts free grace, but all serve as evidence of God’s work in the heart. ^[7]

God’s Way Is the Right Way
As finite and fallible, we cannot see into the depths of another man’s soul, and our judgments cannot be fully trusted. Moreover, the natural and supernatural influences on human affections are so “innumerable and unsearchable” that “no philosophy or experience will ever be sufficient to guide us safely through this labyrinth and maze” without the direction God provides in Scripture. ^[8]

God knows everything. He knows every heart. He knows what is best for us, what allowances should be made for the differences between people, how natural affections can imitate and intermingle with grace, how our imagination influences our affections, and how our thoughts and imagination can mix with the Spirit’s work of illumination. Knowing another’s heart is a complex and messy business, and we are easily deceived. But God has given us the best rules to make sense of the confusion.

We create big problems when we de-emphasize or second-guess that which Scripture calls evidence of true faith in Christ, under the mistaken belief that stressing such things nullifies grace. ^[9] Wisdom examines others and ourselves by God’s standards, not our own. And God’s way brings blessing, including the conviction of deceived people professing Christ who have yet to truly know Him. ^[10] It promotes godly works over excessive boasting about our experiences, removing barriers to faith as we speak and demonstrate the truth of the Gospel, rather than hardening unbelief by hypocritical displays of talk without deeds. In this way, the light of Christ in believers “would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven.” ^[11] To Him be glory forever, Amen.

^[1] BT, 375: Yale, 455.

^[2] BT, 376; Yale, 455.

^[3] Ibid.

^[4] New life always accompanies justification, but new life never justifies. Justification of sinners is solely by the imputation of Christ’s perfect righteousness, the only righteousness that satisfies God’s unchanging justice and requirement for eternal life. For an in-depth exposition of Edwards’ understanding of the merit of Christ’s righteousness as the sole basis of salvation, see Biehl, The Infinite Merit of Christ: The Glory of Christ’s Obedience in the Theology of Jonathan Edwards.

^[5] BT, 377; Yale, 456-7.

^[6] BT, 378; Yale, 457. No contradiction exists between the reality of Abraham’s faith as displayed by the works it produced, as presented in James 2:18-26, and Abraham as justified before God by faith alone, apart from works, as explained in Romans 4. In any event, God does not contradict Himself, though our dim and limited perspective often hinders our understanding.

^[7] BT, 380; Yale, 459.

^[8] BT, 380-1; Yale, 459.

^[9] BT, 380; Yale, 459.

^[10] BT, 381; Yale, 460-1.

^[11] BT, 382; Yale, 461. Cf. Matt. 5:16.

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Archives for March 2018

Yes, I Want a PDF of “Theological Mysteries and Difficulties”

Yes, I Want a PDF of “The Human Limitations of Unreasonable Atheism (Part 1): Biblical Miracles “

Yes, I Want a PDF of “People Know Better”

Yes, I Want a PDF of “Distinguishing Distinguishing Sign Twelve: Gracious Affections Produce Christian Works (7)”

Yes, I Want a PDF of “The Human Limitations of Unreasonable Atheism (Part 1):
Biblical Miracles
“