The Doctrine Of The Application Of The Work Of Redemption
of Christ prefigured in the Old Testament? What Scripture proof is there for it? What is the difference between the active and the passive obedience of Christ? Can these two be separated? What did each one of these effect? What is the question in debate in connection with the extent of the atonement? What is meant by universal atonement, and who teach it? What is limited atonement, and what Scriptural proof is there for it? What objections are raised to the doctrine of a limited atonement, and what can be said in answer to these? What is the prevalent view of the atonement in present-day theology?
References for Further Study:
Berkhof, Reformed Dogmatics, I. pp. 389–427; Hodge, Outlines of Theology, pp. 401–425; Orr, Side-Lights on Christian Doctrine, pp.
125–139; McPherson, Christian Dogmatics, pp. 329–367, Hodge, The Atonement.
THE DOCTRINE OF THE
APPLICATION OF THE WORK OF
REDEMPTION
THE COMMON OPERATIONS OF THE HOLY SPIRIT
The immediately preceding division of this work was devoted to a discussion of the person and the work of Christ, by which the way of salvation was opened for sinners and all the blessings of salvation and of eternal life in communion with God were merited for all those whom Christ represented in the counsel of peace. This is naturally followed by a discussion of the way in which the work of redemption wrought by Christ is applied in the hearts and lives of sinners by the special operation of the Holy Spirit. In order that this work may be seen against the proper background, we shall briefly consider in an opening chapter the general operations of the Holy Spirit.
A. The General Operations of the Holy Spirit in Nature. It is of the highest importance that the special operations of the Holy Spirit in the work of redemption should be seen against the background of His general operations in the sphere of nature and in the life of man.
There is a certain similarity between the two, but also a very essential difference. In the sphere of nature it is the Holy Spirit that gives birth to all life, organic, intellectual, and moral, that maintains it amid all changes, and that leads it to its development and destiny. And this is exactly what He also does in the sphere of grace or of redemption. He originates the new life in Christ Jesus, guides it in its development, makes it fruitful in good works, and leads it to its destiny. But there is also an essential difference between the two. The general operations of the Holy Spirit pertain to the established order of nature and of the life of man, as it is rooted in creation, and guarantee its development and completion. His special operation, on the other hand, bears directly only on the elect and introduces a new order of things that does not find its explanation in the work of creation, but only in the grace of God, revealed in Jesus Christ.
Without the general operations of the Holy Spirit, however, there would be no proper sphere for His special operations.
B. Common Grace. Among the fruits of the general operations of the Holy Spirit common grace deserves special mention.
1. DESCRIPTION OF COMMON GRACE. The distinction between common and special grace does not apply to grace as an attribute of God, but only to the gracious operations of God and to the effects of these operations in nature and in the life of man. When we speak of common grace we have in mind either (a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or (b) those general blessings which God imparts to all men indiscriminately in whatever measure it seems good to Him. The Arminian believes that common grace enables man to perform a certain measure of spiritual good, and to turn to God with heartfelt repentance; and that it even incites man to accept Jesus Christ by faith, and will accomplish its end, unless man obstinately resists its operations. But this is an un-Scriptural view of the matter. Common grace does not enable the sinner to perform any spiritual good, nor to turn to God in faith and repentance. It is not sufficient to remove the total depravity of man, nor to lead him in the way of spiritual renewal. The following points of distinction between common and special grace should be carefully noted: (a) The former effects no spiritual change in the heart of man, while the latter does; (b) the former works in a rational and moral way by making men receptive for the truth, presenting motives to the will, and appealing to the natural desires of man, while the latter works in a spiritual and creative way, renewing the whole nature of man and producing spiritual fruits; and (c) the former is resistible and is always more or less resisted, while the latter is irresistible, changing man so that he willingly yields to its operations.
2. COMMON GRACE AND THE ATONING WORK OF CHRIST. By
His atoning work Christ merited the blessings of special grace. Did He also by His sacrificial death merit the more common blessings of divine grace which are bestowed on all men, and therefore also on the impenitent and reprobate? If He did not merit them, then what is the legal basis on which God can extend grace and show favor to men who have forfeited everything and have no share in the righteousness of Christ? Now it is possible that no such basis is needed in view of the fact (a) that common grace does not remove the guilt of sin and therefore does not carry pardon with it; and (b) that it does not lift the sentence of condemnation, but only postpones its execution.
Perhaps the divine good pleasure to stay the manifestation of the wrath of God against sin offers a sufficient explanation for the blessings of common grace. It is not unlikely, however, that even these blessings must be connected in some way with the death of Christ. This does not necessarily mean that Christ merited these blessings for the impenitent and reprobate, but simply that important benefits accrue to the whole human race from the death of Christ, and that in these benefits the unbelieving, the impenitent, and the reprobate share. These general blessings indirectly resulting from the atoning work of Christ were, of course, not only foreseen by God, but also designed by Him as blessings for all mankind.
3. THE MEANS BY WHICH COMMON GRACE OPERATES. There
are several means by which common grace operates, such as: a. The Light of God's Revelation. This is fundamental, for without it all other means would be impossible and ineffective. We have in mind primarily the light of God's general revelation in nature, which lightens every man and serves to guide the conscience of the natural man. In a more restricted sense common grace also operates in connection with the light of God's special revelation.
b. Governments. Our Belgic Confession teaches that God instituted governments, in order to curb the evil tendencies, "the dissoluteness of men," and to promote among them "good order and decency." c. Public Opinion. The light of God that shines in nature, especially when reinforced by the light of special revelation, results in the formation of a public opinion that is in harmony with the law of God; and this has a tremendous influence on the conduct of men who are very sensitive to the judgment of public opinion. d. Divine Punishment and Rewards. God visits the iniquity of men upon them even in this life, and rewards deeds that are in outward conformity with the law. The punishments have a deterring effect, and the rewards serve as incentives. Thus whatever there is of moral goodness in the world is greatly encouraged.
4. THE EFFECTS OF COMMON GRACE.
a. Execution of the Sentence Stayed. It is due to common grace that God did not at once fully execute the sentence of death upon the sinner, and does not do so now, but maintains and prolongs the natural life of man and gives him time for repentance. b. Restraint of Sin. Through the operation of common grace sin is restrained in the lives of individuals and society. The element of corruption that entered the life of the human race is not permitted, for the present, to accomplish its disintegrating work. c. Sense of Truth, Morality, and Religion. In virtue of common grace man still has some sense of the true, the good, and the beautiful, appreciates these in a measure, and reveals a desire for truth, for external morality, and even for certain forms of religion.
d. Civil Righteousness. Common grace enables man to perform what is generally called civil righteousness or natural good, works that are outwardly in harmony with the law of God, though entirely destitute of any real spiritual quality. e. Natural Blessings. To common grace man further owes all the natural blessings which he receives in the present life. Though he has forfeited all, he receives abundant tokens of the goodness of God from day to day.
5. SCRIPTURE PROOF FOR COMMON GRACE. Some passages of Scripture clearly intimate that there is a striving of the Spirit of God with men which does not lead to repentance and finally ceases, Gen.
6:3; Isa. 63:10; Acts 7:51; 1 Sam. 16:14; Heb. 6:4–6; Ps. 81:12; Rom.
1:24, 26, 28. Others point to the fact that God restrains sin in various ways, Gen. 20:6; 31:7; Job 1:12; 2:6; 2 Kings 19:27, 28; Rom. 13:1–4.
Still others represent unregenerate men as doing things which are good and right, 2 Kings 10:29, 30; 12:2; 14:3; Luke 6:33; Rom. 2:14.
And, finally, there are some which point to God as showering undeserved blessings upon all men indiscriminately, Gen. 17:20;
39:5; Ps. 145:9, 15, 16; Matt. 5:44, 45; Luke 6:35, 36; Acts 14:16, 17; 1 Tim. 4:10.
Questions for Review:
How does the present division link up with the preceding one? What is the nature of the general operations of the Holy Spirit in nature?
How do His special operations compare with these? What is common grace? How does our view of it differ from that of the Arminian?
What is the difference between special and common grace? Do the blessings of common grace in any sense result from the death of Christ? If so, in what sense? By what means does common grace