Arminians teach that Christ’s work induces the Father to accept graciously what Jesus accomplished in place of a full satisfaction of His justice. It is as if Jesus persuaded His Father to accept something less than justice demanded. That is why Arminius claimed that when God saved sinners, He moved from His throne of justice to His throne of grace. But God does not have two thrones; His throne of justice is His throne of grace (Psalm 85:10). Arminianism forgets that the atonement does not win God’s love but is the provision of His love.

In the theology of Arminianism, we are told that Christ died to make it possible for everyone to be saved, if they so choose. This is a rejection of the Reformed view that Christ died to actually save a particular people chosen by God. The Arminian view is by far the most popular view of the atonement in the Christian church today. However, serious objections must be lodged against Arminian universal redemption, among which are these:
1. It slanders God’s attributes, such as His love. Arminianism presents a love that actually doesn’t save. It is a love that loves and then, if refused, turns to hatred and anger. It is not unchangeable love that endures from everlasting to everlasting.
It slanders God’s wisdom. Would God make a plan to save everyone, then not carry it out? Would He be so foolish as to have His Son pay for the salvation of all if He knew that Christ would not be able to obtain what He paid for? I would feel foolish if I went into a store and bought something, then walked out without it. Yet Arminianism asks us to believe that this is true of salvation—that a purchase was made, a redemption, and yet the Lord walked away without those whom He had redeemed. That view slanders the wisdom of God.
It slanders God’s power. Arminian universalism obliges us to believe that God was able to accomplish the meriting aspect of salvation, but that the applying aspect is dependent on man and his free will. It asks us to believe that God has worked out everyone’s salvation up to a point, but no further for anyone.
It slanders God’s justice. Did Christ satisfy God’s justice for everyone? Did Christ take the punishment due to everybody? If He did, how can God punish anyone? Is it justice to punish one person for the sins of another and later to punish the initial offender again? Double punishment is injustice.
2. It disables the deity of Christ. A defeated Savior is not God. This error teaches that Christ tried to save everyone but didn’t succeed. It denies the power and efficacy of Christ’s blood, since not all for whom He died are saved.
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The unified God has united believers to himself, the church ought now walk worthy of its calling by pursuing a full-orbed unity. This unity does not require uniformity, but it presumes a diversity of opinions, personalities, social roles, and people groups. Because diversity naturally produces friction, the church ought to give particular attention to humble and patient purity, love, wisdom, and spiritual warfare in its pursuit of unity. This is the sort of walk worthy of the calling of the one God, who is Father, Son, and Spirit.

The first half of Ephesians lays out God’s plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth (Eph 1:10). Paul’s doctrine of unity can be summarized in the shape of a capital “I” (in a font with bars across top and bottom). The top horizontal bar represents the unity God has with himself, among the persons of the Trinity. The vertical bar represents the unity between God and his people, brought about by grace through faith. The bottom horizontal bar represents the unity among God’s people that ought to result.
Having followed Paul’s argument in Ephesians 1-3 in the previous post, let’s now walk through Paul’s application of the doctrine of unity within the life of the church.
Diversity Shouldn’t Divide the Church
Paul transitions to application with the urging to walk in a manner worthy of the calling described in the first three chapters (Eph 4:1). And what exactly is a manner of life worthy of the call to unity, in light of God’s plan to unite all things in Christ? It requires humble, gentle, and patient forbearance toward fellow church members (Eph 4:2). Such character arises only from an eager commitment to maintain the unity of the Spirit in the bond of peace (Eph 4:3).
Paul roots the unity of the church, explicitly, to the unity of the Trinity (Eph 4:4-6), which includes a victorious Christ ascending to take his throne while dishing out good gifts to his people. Psalm 68, quoted in Eph 4:8, likens the ascension of the ark of the covenant into Jerusalem to the arrival of God’s glory-cloud on Sinai. And Paul capitalizes on the image to explain how Jesus, the true ark, has entered heaven, the true sanctuary. This king cares enough about the unity of his body that he provides the church with leaders tasked with equipping members to serve one another—all so the community can grow together to maturity, according to the image of Jesus himself (Eph 4:9-14). That theological truth plays out in real life as people speak the truth to one another with love and build up one another in love (Eph 4:15-16).
In short, Eph 4:1-16 teaches that every church member is not required to be the same thing, do the same thing, or think the same thing. It assumes that there are differences among people, requiring patience and loving speech toward one another. In other words, diversity shouldn’t divide the church. But sadly, it often does, so the rest of the letter tells us what to do about that. We must give attention to four key areas, each marked with a renewed exhortation to walk (or, in the last case, to stand — Eph 4:17, 5:1, 5:15, 6:10-13).
Four Areas With Potential for Divisive Behaviors
The first area that requires attention in pursuit of unity is purity (Eph 4:17-32). However, notice that the chief problem of impurity is that it makes people like those who are alienated from—not unified with—God (Eph 4:18). The opposite of building up others in love is to serve oneself in sensuality and greed (Eph 4:19). This is not how you learned Christ! (Eph 4:20). A pure life according to the truth in Jesus requires each church member to do three things with their divisive behaviors:

Put off the old self, with its divisive and selfish desires (Eph 4:22).
Get a new way of thinking about how the calling to unity ought to drive your behavior (Eph 4:23).
Put on the new self, which is like God—fully unified with himself and with his body (Eph 4:24).

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Written by Samuel D. James |
Saturday, April 9, 2022
The crisis of modern culture becomes crystal clear. Our relationships, our roles, and ultimately even our bodies lose any objective givenness. They are simply expressions of our current desires, desires which can change at any time and be replaced quickly with the help of technology. I can decide I don’t want to be a husband or Dad anymore. I can even decide I don’t want to be a man anymore. Why? Because sex and gender are bodily expressions. If the body is simply an obstacle to be overcome in other areas of life, why not in this one?

In John Kleinig’s helpful book Wonderfully Made: A Protestant Theology of the Body, he makes the point that our bodies matter because they tie to our identity and our obligations in a concrete way. Knowing who we are (and knowing what we are meant to be and do) is not a purely psychological exercise. There’s a givenness to ourselves, and that givenness is expressed multidimensionally.
Consider this paragraph:
Our bodies were designed to work with others and with God here on earth. They were made to be receptive and active: receptive in obtaining life from God and active in working with God to promote life here on earth. Each body has received different characteristics and abilities because each body has something different to do. Thus, my male body qualifies me to work as a husband to my wife, a father to my children, and a grandfather to my grandchildren. Unlike me, the body of a single woman qualifies her to serve as a female relative, a female friend, and a female caregiver to others…We all have different vocations according to our location in the world and in our society. My location as a man is in my marriage and my family in the city of Adelaide, Australia. That is where God has appointed me to work with him caring for my wife, children, and grandchildren. He employs me to work with him in that location with those people.
Notice how Kleinig ties together things that we might not think to connect. Our male or female bodies (physical givenness) qualify us for certain work (roles) in certain places (location) among certain others (context). This is a particular way of understanding one’s identity. Instead of delving deep into self-analysis and introspection to determine what we want our identity to be, we can receive an identity based on physical realities that are objectively true of us. These realities tie us to ourselves, our work, our place, and our relationships. Right now, because of who and where my body is, I can serve as a husband to a wife and a father to two children in Louisville, Kentucky. I cannot serve as a single man or a wife. I cannot live like a childless man or a man of grown children. And I cannot live elsewhere than where I am.
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