Written by Ryan M. McGraw |
Thursday, December 21, 2023
Gospel ministry should mirror the Spirit’s ministry. He calls people to Christ generally and particularly, externally and internally. He calls sinners through preaching, even though some resist His call (Acts 7:51). Yet He calls the elect also through this general call, ensuring that they will answer it by extending to the elect the internal call as well. The Spirit opened Paul’s mouth to preach Christ, but He opened Lydia’s heart to receive Christ (16:14). Maybe our hang-up is that while we tell people, “Jesus died for you,” the Bible says, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

I am a strange Calvinist. The idea that atonement is limited to the elect is the last stumbling block for many, but it was one of my first steps into Reformed theology. While many people readily accept that we are totally depraved, that God chose us unconditionally and eternally in Christ, that we believe in Christ only by the Spirit’s irresistible grace, and that the triune God preserves us to persevere to the end, they find it harder to swallow that Christ died for the sins of the elect only. I came to Christ by understanding that God counted our sin to His Son in order to count His incarnate Son’s righteousness to us (2 Cor. 5:21). As soon as someone pointed out that all people must be saved if Christ did these things for all people, I was sold on limited atonement.

As a children’s catechism says, “Christ died for all who were given to Him by the Father.” The issue is the triune God’s design or intent in the atonement. We can best understand the fact that Christ came to save His people, and them only, from their sins (Matt. 1:21) by rooting Christ’s death in the saving work of the whole Trinity, and by answering two common questions.

The united work of the Trinity shows clearly why Christ died for the elect only. The Father chose believers in Christ before time began (Eph. 1:4–5). The Holy Spirit is the Father’s seal of ownership on the elect (vv. 13–14). No one receives the things of God or confesses that Jesus is Lord except by the Spirit (1 Cor. 2:10–16; 12:3). The Father calls His elect to Christ by His Word and Spirit (2 Cor. 3:16–18; James 1:18). The Trinity is undivided and indivisible. Christ’s death extends as far as the Father’s electing purpose (Acts 2:23) and the Spirit’s effecting power (13:48). It is not that the Father chose some and the Spirit changes some while Christ died for all. The Father saves by particular election, the Son by particular redemption, and the Spirit by particular calling. The Son will not be the broken link in the chain. Neither is Christ’s work divided.
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Union with Christ is, as we have begun to see, one of those architectonic principles that shapes the fabric of the Christian life. In this article, I want to highlight a few of the implications of our union with Christ for our spirituality. To be sure, spirituality is fascinating to people today. Usually when we run across the idea, it suggests the pursuit of subjective spiritual experience, often linked to mental and emotional well-being, sometimes suggesting practices like Eastern meditation and mindfulness. But true Christian spirituality has little in common with that way of thinking. And the fundamental point of difference has to do with the center—the object, the focal point. In the models of spirituality common in our culture, the self is the focal point. We pursue spiritual experience for the sake of experience, or possibly for the sense of well-being it is alleged to promise. But in authentically Christian spirituality, experience—though present and vital, rich and real—isn’t the goal and the self isn’t the focus. In Christian spirituality, God in Christ by the Holy Spirit is the focus. Knowing Him and delighting in Him are our objectives. Insofar as thoughts of self have a place in Christian spirituality at all, it is a small one. This view of spirituality helps us see ourselves truly only insofar as we come to know God truly.
For our purposes, I am defining “spirituality” as the pursuit, by means of scriptural disciplines, of an ever-growing, deeply felt communion with the triune God. My argument is that the doctrine of union with Christ is at the very heart of all our fellowship with God and every discipline or habit of grace by which that fellowship may be cultivated.
Union Leads to Communion
In John 14:16, Jesus promised the disciples that He would ask the Father to give them another Helper, whom He identifies as the Spirit of truth. The phrase “another Helper” means another of the same kind. Jesus was departing to the Father, by way of the cross, but He would send another helper of the same character as Himself. This Helper is the Holy Spirit, who would dwell with the disciples and be in them. But in verses 18–19, we learn that the link between Christ and the Spirit is far more profound than we might first think. Jesus says, “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me” (emphasis added). Jesus, though departing, would come to His disciples. This isn’t a reference to the resurrection or to the second coming of Jesus at the end of the age. This is a reference to the coming of the Holy Spirit. There is a union between Christ and the Spirit such that the Spirit communicates to us the presence of Christ. Jesus comes to us and indwells us by the Spirit. When Jesus says, “Because I live, you also will live. In that day you will know that I am in my Father, and you are in me, and I in you” (vv. 19–20), He is telling us the consequence of the Spirit’s mighty work. In the Spirit, we are united to Jesus Christ.

John distinguishes truth and falsehood, what proceeds from the mouth of God and what is purported to be truth but is a lie. That’s why John will later urge us to “not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world” (1 John 4:1). How do we test the spirits? How do know truth? By holding fast to the revealed word of God, which is truth (John 17:14-19). 

Whoever denies the Son does not have the Father either (1 John 2:23, NKJV).
What comes to mind when you think of antichrist? Perhaps a mighty demonic being or a rival to the throne of Jesus, such as described by Paul to the Thessalonians: “The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved” (2 Thess. 2:9–10).
John, however, has spoken to us of many antichrists. Yet whether singular or plural, they are all cut from the same cloth and present us with the same challenge in our walk with Christ and work for Him in this world. That challenge has to do with love of the truth and acting upon it. At stake are matters of life and death.
John addresses believers as truth-holders. “I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth” (1 John 2:21).
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