Chapter One of my book God's Wrath Postponed

CHAPTER 1: REASONS FOR "GOD'S WRATH POSTPONED"

I. The Need for God's Wrath Postponed

For whom did Christ die? Did he die to save all humanity or the elect only? If He died to save all, then why are not all saved? If He died only for the elect (John 5:21; 6:37; 13:18; 15:19; Acts 13:48; Rom. 8:28-30; 9:11-15; Eph. 1:4; Col. 3:12; II Thess. 2:13) why does the Scriptures say He died for all (Isa 53:4-6, 10; I Tim. 4:9,10; I John 2:2; Romans 5:18; II Cor. 5:18,19, etc.)?

The tension between biblical passages on election and those that imply a universal atonement has resulted in disagreement between Christians for centuries. Theological systems have been formulated in an attempt to resolve this tension. These systems have caused believers, not just to respond to the gospel but to form an allegiance with one of the several theological camps[1]. Instead of resolving the biblical issues, the systems have tended to polarize Christians on the issues. How the tension is resolved by the systems has implications for our entire understanding of God’s character, His revelation, Christ’s mission and message, the presentation of His message, and man’s relationship and responsibility to God and others.

When speaking about what Christ accomplished on the cross, we generally employ the use of the word Atonement. It is a theological term that has come to encompass all that Christ accomplished at Calvary: reconciliation, redemption, propitiation, deliverance, salvation, justification, and forgiveness. In theology, the word is sometimes defined as At-One-Ment; the idea that man and God are restored back to an original relationship of oneness that was lost when Adam sinned. Some have attempted to use the term metaphysically to say that man becomes one with God, or that man is absorbed into God. This view is pantheistic[i] and never aligns with the Biblical theism[ii] of the Holiness or separate nature of God. Lewis Sperry Chafer says of the term:

Whether it be accurately or inaccurately employed, the student will become aware of the fact that the word atonement is the term upon which men have seized to express the entire work of Christ upon the cross. That such a word is sorely needed cannot be doubted. The almost universal use of atonement for this purpose may go far to give it authoritative acceptance regardless of its inaptitude for the immense service thus thrust upon it. Objection to the use of the term as employed generally, arises from the fact that the word is not a New Testament term, and when used in the Old Testament some seventy-seven times, it is a translator's attempt at interpretation and poorly represents the meaning of kaphar, which it purports to translate, which word originally meant to cover. Though etymologically the atonement suggests at-one-ment," it feebly relates itself to the New Testament truth which presents Christ as the Lamb of God taking away the sin of the world.[iii]

We will continue to use the word 'atonement' as a theological term to represent the broad spectrum of Christ's accomplishments on the cross. Did Christ die to save the 'World' or only the 'Elect' (those he chose beforehand to be saved)? We are not seeking a compromise between Universalism and Election. We are attempting to find an explanation that allows for a literal interpretation of both and thus defending the literal reliability of Scripture.

II. Purpose Statement

My purpose is to introduce a theological system that resolves the tensions between the passages on election and passages teaching a universal[iv] salvation. The focus will be on the universal passages. It is the author’s contention that the phrases “all are saved” and “only believers are saved” are both legitimate statements. There is neither a contradiction nor a tension between the statements. In addition, salvation for both “all” and “the elect” should be viewed as “actual” and not merely “potential”[v]. The system is simple rather than complex. Once the foundational proposition has been understood, there will be very little need for elaboration on exceptions and/or complex reasoning[vi] to explain biblical passages as they relate to the system.

III. Method

My method will be to propose the foundational components of the system, identify key biblical terms and their relationship to the system, and identify significant passages, explain their influence on the system, and the system's influence on the passages.

This is an introduction to the system and is not meant to be an elaboration of the system. After being introduced to the system, readers will, as they study other passages, recognize other evidence for the system. Interaction with other systems will be restricted to the degree that they help explain the present system and the advantages of this system.

IV. Foundational Proposition

The entire physical world was saved from the immediate wrath of God at the time of Christ's death. Christ’s atonement postponed God’s judgment of the physical cosmos. The result is that Christ saved the creation (which includes all humanity) from the Father's immediate wrath.

[i] Pantheism means "All is God." God and the universe are indistinguishable, that is, God is the universe and the universe is God. God is impersonal in pantheism. Because God is indistinguishable from the universe and man is in the universe, man is God and God is man. There are many different forms of pantheism (Hinduism, Buddhism, New Age teachings, etc.) and some of these have made inroads in Christian theology in recent years.

[ii] Theism teaches that God created the universe, is distinguishable from it, and yet actively participates in it. It is foundational to Judaism, Christianity and Islam.

[iii] Chafer, Lewis Sperry, Systematic Theology, Vol. III Soteriology, p. 127, Dallas Theological Seminary, Copyright 1948, 14th Printing, Aug. 1980.

[iv] I restrict universal, in the immediate context, to this world rather than to the universe at large.

[v] The distinction between "actual" and "potential" will become clearer as we progress ahead in reviewing the different systems.

[vi] The attempt will be to interpret Scripture with Scripture and avoid philosophical systems and other outside sources in our attempt to interpret Scripture.