I want to share this article with you, it was written by a good and faithfull servant, JOHN PIPER over 2 years ago and is all recorded in GOD'S HOLY WORD (THE BIBLE).
Israel, Palestine, and the Middle East
March 7, 2004
Romans 11:25-32
Lest you be wise in your own conceits, I want you to understand this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"; 27 "and this will be my covenant with them when I take away their sins." 28 As regards the gospel, they are enemies of God for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 Just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.
Today I would like to address the issue of Israel's relation to the “Promised Land” in the Middle East. This is not primarily an expository message from Romans 11, but an effort to draw out implications of Romans 11 and the rest of Scripture for a very vexing problem in the world today. The existence of Israel in the Middle East and the extent of her borders and her sovereignty are perhaps the most explosive factors in world terrorism and the most volatile factors in Arab-Western relations.
The Arab roots and the Jewish roots in this land go back for thousands of years. Both lay claim to the land not merely because of historical presence, but also because of divine right. I won't try to lay out a detailed peace plan. But I will try to lay out some biblical truths that could guide all of us in thinking about peace and justice in that part of the world. What we think about this, and what we say, does matter, since politicians are influenced by their constituents in these religiously super-charged situations. And we need to know how to pray. And we need to know how to talk to others in a way that honors the truth. So for all those reasons, and for the reason that God is very much involved in this situation, we should talk about it in the context of Romans 11.
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Monday, July 31, 2006
Saturday, July 15, 2006
ARE WE BECOMING LEGALIST?
LEGALISM (Judgmental, Self-righteous, Uncaring)
How can legalism destroy our witness?
Matthew 12:1-14
Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)
Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies. If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.
Legalism puts rules above human needs. The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.
Galatians 4:8-20
Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)
Legalism kills joy. Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us. If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?
Colossians 2:6-23
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)
Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
Form the Baptist Identity People, this is a recommended read.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
How can legalism destroy our witness?
Matthew 12:1-14
Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)
Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies. If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.
Legalism puts rules above human needs. The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.
Galatians 4:8-20
Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)
Legalism kills joy. Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us. If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?
Colossians 2:6-23
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)
Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
Form the Baptist Identity People, this is a recommended read.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
Tuesday, July 11, 2006
Thursday, July 06, 2006
EFFICACIOUS GRACE
Definition of efficacious grace. Efficacious grace is narrower in scope than common grace and as the name indicates, it is efficacious, that is effective, in those to whom it is given. All who are the recipients of efficacious grace respond to it and become believers. Efficacious grace is also called special grace in contrast to common grace.
A concise definition of efficacious grace is “the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Saviour.” A further definition is that “Special grace is irresistible. . . . by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.” An important emphasis in this definition is that efficacious grace renders the person willing to believe in Jesus Christ; in other words, the individual willingly believes. He does not come against his will. Walvoord’s definition has a similar emphasis: “[efficacious grace is] the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.” Efficacious grace is based on the “called” passages of Scripture (cf. Rom. 1:1, 6-7; 8:28; 1 Cor. 1:1-2, 24, 26; Eph. 1:18; 4:1, 4; 2 Tim. 1:9). This calling denotes the effective invitation of God whereby He woos the person through the power of the Holy Spirit and renders the individual willing to respond to the gospel.
Explanation of efficacious grace. Eight observations about efficacious grace help give it precise meaning.
First, not everyone is called; efficacious grace is not dispensed to everyone. It is limited to the elect. Conversely, all the elect are the recipients of efficacious grace. In Romans 1:5-6 Paul emphasizes that from among the broad spectrum of Gentiles, the select group making up the church in Rome were called. Not all the Gentiles were called; only those who constituted the church at Rome had been called by the special grace of God. This narrow focus is also seen in 1 Corinthians 1:24-28. From the broad sector of Jews and Gentiles who either found Christ a stumblingblock or foolishness, God called some Jews and some Gentiles to whom Christ represented the power of God. Note the emphasis on called or chosen (same root word as called) in this passage (vv. 24, 26-28).
Second, it is effective because it is never successfully rejected. It is irresistible. This is not to suggest that some would refuse to come but are forced and therefore come into the kingdom struggling. As already mentioned, it means God moves upon the sinner’s will to make him willing to come. As a result, he comes of his volition and does not resist the efficacious grace of God. First Corinthians 1:23-24 emphasizes that the gospel is foolishness to unbelievers, but it is the power of God and it is effective in believers.
The other side of efficacious grace is the need to believe. Thirdly, then, it does not operate contrary to man’s will. Man is still responsible to believe the gospel in order to be saved, and he cannot be saved apart from believing (Acts 16:31). Jesus admonished the unbelieving Jews, “You are unwilling to come to Me, that you may have life” (John 5:40; cf. Matt. 23:37). This was a deliberate refusal and an unwillingness to believe in Christ.
Next, efficacious grace involves the drawing power of God. John 6:44 states, “No one can come to Me, unless the Father who sent Me draws him.” “Those who come to Christ are here described as being drawn to him by the Father . . . the divine initiative in the salvation of believers is emphasized. The responsibility of men and women in the matter of coming to Christ is not overlooked (cf. John 5:40); but none at all would come unless divinely persuaded and enabled to do so.”
Fifth, the work of the Holy Spirit is involved in efficacious grace. Preliminary to a person responding to special grace, the Holy Spirit must convict the person of their sin of unbelief and of the righteousness of Christ (John 16:8-11; see previous discussion). The Holy Spirit is also the one who effects efficacious grace in the person as He regenerates the person (Titus 3:5).
Sixth, efficacious grace must involve the Word of God. In response to the gift of efficacious grace the person responds in faith, but faith must have content and a knowledge of truth to be believed. Efficacious grace, therefore, is not given apart from biblical truth. “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). The Word of God is living and is applied to the heart of the believer by the Holy Spirit (Heb. 4:12). Peter reminds the believers that they have been born again “through the living and abiding word of God” (1 Pet. 1:23). Both these texts from Hebrews and 1 Peter emphasize that the Word of God is living and instrumental in effecting the new birth. Efficacious grace and the application of the living Word of God are vital in bringing salvation to the person.
Seventh, the application of efficacious grace is toward individuals, not to groups, nor to the church as a whole. Jacob is an example of individual election and the recipient of efficacious grace (Rom. 9:11-13). God passed over Esau and chose Jacob to reveal His grace. Just as justification must be on an individual basis and not corporate (such as the entire church being elected as a distinct entity), so election through the application of efficacious grace must be individual. In Romans 8:30 the very ones God called (efficacious grace) were the very ones God justified. It is necessary for consistent interpretation to recognize the calling (efficacious grace) and the justification as applied similarly (i.e., individual, not corporate).
Finally, efficacious grace is from eternity. While the application of efficacious grace takes place in time, its plan was determined in eternity. Romans 9:11 emphasizes that God’s plan and resolve (Gk. prothesis) alone determined the object of His grace in eternity past. Before Jacob and Esau had done anything good or bad, God chose Jacob and passed over Esau to reveal His grace; it was not in accord with human works but as a result of the eternal counsel of the sovereign God. Similarly, Romans 8:30 teaches that the application of efficacious grace is as a result of having predestined certain ones to be the objects of that grace. God called by efficacious grace the ones whom He had previously predestined.
Defense of efficacious grace. The necessity of efficacious grace becomes apparent as four factors are considered.
First, it is necessary because of sin. Ephesians 2:1 states the condition of the unsaved person: “And you were dead in your trespasses and sins.” If the unbeliever is dead then he cannot make the initial response to God. God must make the first move. Hence, God through His grace calls the one who is dead in trespasses and sin.
Also, it is effective because God cannot fail. In the sequence involving those whom God calls in Romans 8:29-30, none are lost. The same ones God foreknows He also predestines, calls, justifies, and glorifies. God loses none in the process. The text is clear in emphasizing, “whom He called, these He also justified.” The very ones God called by His grace were also justified, indicating that the efficacious grace was effective in every person whom God called.
Next, efficacious grace is fair because God is always just. In the discussion of God’s sovereign call following the discussion of God calling Jacob and passing over Esau, Paul asks the question that would be on the lips of many, “What shall we say then? There is no injustice with God, is there?” (Rom. 9:14). Paul answers with the strongest possible negative statement: “May it never be!” Although the finite human mind cannot comprehend God’s sovereign dealing, nonetheless, God is just in all His actions.
Lastly, this grace is fair because man must believe. The fact that God gives efficacious grace does not nullify man’s responsibility to believe. Numerous Scriptures emphasize the necessity of believing (cf. John 3:16, 18, 36; 5:24). John 3:18, 36 in particular emphasize that man is lost because he willfully refuses to believe the gospel, not because he does not receive efficacious grace.
Objections to efficacious grace. First, responsibility is unnecessary. It appears that if man is dead in sin and God must demonstrate efficacious grace in order to save an individual, then human responsibility is unnecessary. The problem, however, relates to human inability to comprehend fully God’s work and man’s response in salvation. Although it is true that God must initiate the action and that man cannot be saved apart from God’s efficacious grace, these truths do not absolve man from his responsibility. The solution is found in recognizing that this is one of many antinomies (paradoxes) in Scripture. The numerous passages of Scripture commanding people to believe are sufficient evidence in showing that man is indeed responsible (cf. John 3:18, 36; 6:37; Acts 16:31, etc.).
Second, it is unjust. Romans 9:14 indicates that man cannot suggest there is injustice with God. Man may not comprehend the working of God but nonetheless, God is just. One further point should be noted. God does not owe anyone anything. If He chooses to display His grace to some and not to others it is not unfair since He owes nothing to anyone; moreover, all people have volitionally turned their backs on God. If He decides not to display His grace to all it is not unfair since all have rejected Him as an act of the will (Rom. 3:11-12). Ryrie’s conclusion on this difficult subject is worth noting.
God does not bestow His efficacious grace whimsically and without purpose. His purpose is not only to enlighten, regenerate, and bring a sinner into fellowship with Himself but it is primarily that through this operation He may bring glory to Himself. His purpose is that sinners who have been the recipients of efficacious grace may also “show forth the excellencies of him” who called them “out of the darkness into his marvellous light” (1 Peter 2:9-10, asv). God is glorified through the display of His efficacious grace in the redeemed life.
A concise definition of efficacious grace is “the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Saviour.” A further definition is that “Special grace is irresistible. . . . by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.” An important emphasis in this definition is that efficacious grace renders the person willing to believe in Jesus Christ; in other words, the individual willingly believes. He does not come against his will. Walvoord’s definition has a similar emphasis: “[efficacious grace is] the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.” Efficacious grace is based on the “called” passages of Scripture (cf. Rom. 1:1, 6-7; 8:28; 1 Cor. 1:1-2, 24, 26; Eph. 1:18; 4:1, 4; 2 Tim. 1:9). This calling denotes the effective invitation of God whereby He woos the person through the power of the Holy Spirit and renders the individual willing to respond to the gospel.
Explanation of efficacious grace. Eight observations about efficacious grace help give it precise meaning.
First, not everyone is called; efficacious grace is not dispensed to everyone. It is limited to the elect. Conversely, all the elect are the recipients of efficacious grace. In Romans 1:5-6 Paul emphasizes that from among the broad spectrum of Gentiles, the select group making up the church in Rome were called. Not all the Gentiles were called; only those who constituted the church at Rome had been called by the special grace of God. This narrow focus is also seen in 1 Corinthians 1:24-28. From the broad sector of Jews and Gentiles who either found Christ a stumblingblock or foolishness, God called some Jews and some Gentiles to whom Christ represented the power of God. Note the emphasis on called or chosen (same root word as called) in this passage (vv. 24, 26-28).
Second, it is effective because it is never successfully rejected. It is irresistible. This is not to suggest that some would refuse to come but are forced and therefore come into the kingdom struggling. As already mentioned, it means God moves upon the sinner’s will to make him willing to come. As a result, he comes of his volition and does not resist the efficacious grace of God. First Corinthians 1:23-24 emphasizes that the gospel is foolishness to unbelievers, but it is the power of God and it is effective in believers.
The other side of efficacious grace is the need to believe. Thirdly, then, it does not operate contrary to man’s will. Man is still responsible to believe the gospel in order to be saved, and he cannot be saved apart from believing (Acts 16:31). Jesus admonished the unbelieving Jews, “You are unwilling to come to Me, that you may have life” (John 5:40; cf. Matt. 23:37). This was a deliberate refusal and an unwillingness to believe in Christ.
Next, efficacious grace involves the drawing power of God. John 6:44 states, “No one can come to Me, unless the Father who sent Me draws him.” “Those who come to Christ are here described as being drawn to him by the Father . . . the divine initiative in the salvation of believers is emphasized. The responsibility of men and women in the matter of coming to Christ is not overlooked (cf. John 5:40); but none at all would come unless divinely persuaded and enabled to do so.”
Fifth, the work of the Holy Spirit is involved in efficacious grace. Preliminary to a person responding to special grace, the Holy Spirit must convict the person of their sin of unbelief and of the righteousness of Christ (John 16:8-11; see previous discussion). The Holy Spirit is also the one who effects efficacious grace in the person as He regenerates the person (Titus 3:5).
Sixth, efficacious grace must involve the Word of God. In response to the gift of efficacious grace the person responds in faith, but faith must have content and a knowledge of truth to be believed. Efficacious grace, therefore, is not given apart from biblical truth. “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). The Word of God is living and is applied to the heart of the believer by the Holy Spirit (Heb. 4:12). Peter reminds the believers that they have been born again “through the living and abiding word of God” (1 Pet. 1:23). Both these texts from Hebrews and 1 Peter emphasize that the Word of God is living and instrumental in effecting the new birth. Efficacious grace and the application of the living Word of God are vital in bringing salvation to the person.
Seventh, the application of efficacious grace is toward individuals, not to groups, nor to the church as a whole. Jacob is an example of individual election and the recipient of efficacious grace (Rom. 9:11-13). God passed over Esau and chose Jacob to reveal His grace. Just as justification must be on an individual basis and not corporate (such as the entire church being elected as a distinct entity), so election through the application of efficacious grace must be individual. In Romans 8:30 the very ones God called (efficacious grace) were the very ones God justified. It is necessary for consistent interpretation to recognize the calling (efficacious grace) and the justification as applied similarly (i.e., individual, not corporate).
Finally, efficacious grace is from eternity. While the application of efficacious grace takes place in time, its plan was determined in eternity. Romans 9:11 emphasizes that God’s plan and resolve (Gk. prothesis) alone determined the object of His grace in eternity past. Before Jacob and Esau had done anything good or bad, God chose Jacob and passed over Esau to reveal His grace; it was not in accord with human works but as a result of the eternal counsel of the sovereign God. Similarly, Romans 8:30 teaches that the application of efficacious grace is as a result of having predestined certain ones to be the objects of that grace. God called by efficacious grace the ones whom He had previously predestined.
Defense of efficacious grace. The necessity of efficacious grace becomes apparent as four factors are considered.
First, it is necessary because of sin. Ephesians 2:1 states the condition of the unsaved person: “And you were dead in your trespasses and sins.” If the unbeliever is dead then he cannot make the initial response to God. God must make the first move. Hence, God through His grace calls the one who is dead in trespasses and sin.
Also, it is effective because God cannot fail. In the sequence involving those whom God calls in Romans 8:29-30, none are lost. The same ones God foreknows He also predestines, calls, justifies, and glorifies. God loses none in the process. The text is clear in emphasizing, “whom He called, these He also justified.” The very ones God called by His grace were also justified, indicating that the efficacious grace was effective in every person whom God called.
Next, efficacious grace is fair because God is always just. In the discussion of God’s sovereign call following the discussion of God calling Jacob and passing over Esau, Paul asks the question that would be on the lips of many, “What shall we say then? There is no injustice with God, is there?” (Rom. 9:14). Paul answers with the strongest possible negative statement: “May it never be!” Although the finite human mind cannot comprehend God’s sovereign dealing, nonetheless, God is just in all His actions.
Lastly, this grace is fair because man must believe. The fact that God gives efficacious grace does not nullify man’s responsibility to believe. Numerous Scriptures emphasize the necessity of believing (cf. John 3:16, 18, 36; 5:24). John 3:18, 36 in particular emphasize that man is lost because he willfully refuses to believe the gospel, not because he does not receive efficacious grace.
Objections to efficacious grace. First, responsibility is unnecessary. It appears that if man is dead in sin and God must demonstrate efficacious grace in order to save an individual, then human responsibility is unnecessary. The problem, however, relates to human inability to comprehend fully God’s work and man’s response in salvation. Although it is true that God must initiate the action and that man cannot be saved apart from God’s efficacious grace, these truths do not absolve man from his responsibility. The solution is found in recognizing that this is one of many antinomies (paradoxes) in Scripture. The numerous passages of Scripture commanding people to believe are sufficient evidence in showing that man is indeed responsible (cf. John 3:18, 36; 6:37; Acts 16:31, etc.).
Second, it is unjust. Romans 9:14 indicates that man cannot suggest there is injustice with God. Man may not comprehend the working of God but nonetheless, God is just. One further point should be noted. God does not owe anyone anything. If He chooses to display His grace to some and not to others it is not unfair since He owes nothing to anyone; moreover, all people have volitionally turned their backs on God. If He decides not to display His grace to all it is not unfair since all have rejected Him as an act of the will (Rom. 3:11-12). Ryrie’s conclusion on this difficult subject is worth noting.
God does not bestow His efficacious grace whimsically and without purpose. His purpose is not only to enlighten, regenerate, and bring a sinner into fellowship with Himself but it is primarily that through this operation He may bring glory to Himself. His purpose is that sinners who have been the recipients of efficacious grace may also “show forth the excellencies of him” who called them “out of the darkness into his marvellous light” (1 Peter 2:9-10, asv). God is glorified through the display of His efficacious grace in the redeemed life.
COMMON GRACE
Definition of common grace. If God is sovereign and man is depraved in his sinful estate, then God must move to bring about reconciliation between man and God. Differing categories are given to grace, but for this work the categories of common and efficacious grace will be used. Common grace is broader in scope, aimed at all mankind. In concise terms common grace may be defined as “the unmerited favor of God toward all men displayed in His general care for them.”An expanded definition of common grace is “(a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him.”
Explanation of common grace. (1) General blessings to all mankind. The designation “common” stresses that all mankind is the recipient of God’s common grace. Material provisions are one aspect of common grace. Jesus commanded His followers to love their enemies because God exhibits His love toward all people (Matt. 5:45). God gives sunshine and rainfall to the atheistic farmer that enables him to harvest his crop just as He provides for the Christian farmer. Paul reminded the unbelievers at Lystra that God had given them “rains from heaven and fruitful seasons” (Acts 14:17), an exhibition of God’s common grace.
In Psalm 145:8-9 the psalmist exults: “The Lord is gracious and merciful; slow to anger and great in lovingkindness. The Lord is good to all, and His mercies are over all His works.” God’s grace and mercy are particularly exhibited in His delay and withholding of judgment. That God does not immediately judge man is an evidence of His grace. The reason is to enable man to come to repentance (Rom. 2:4).
God has provided spiritual provisions for all mankind. First Timothy 4:10 refers to Christ as “the Savior of all men, especially of believers.” This verse does not teach universalism, but it indicates spiritual provision has been made for everyone. If Christ is God then His death had infinite value in which He is potentially the Savior of all men and actually the Savior of those who believe. God’s common grace extends to all men inasmuch as that provision has been made for everyone through the death of Christ.
(2) Restraining of sin. God’s restraint of sin is an extension of common grace, and it functions through at least four channels. Through Direct Actions: Although Laban had cheated Jacob considerably, God restrained the deceit of Laban (Gen. 31:7). When Satan challenged God concerning Job’s loyalty, God put a limitation on what Satan could do to Job (Job 1:12; 2:6). Through the Holy Spirit: In Genesis 6:3 God said, “My Spirit shall not strive with man forever.” This text infers that the Holy Spirit does contend with and restrain man’s sinful behavior. Through the prophets: The ministry of the prophets was to call the people back to obedience and adherence of the Mosaic law. In that ministry the prophets served as a restraint on sin (cf. Isa. 1:16-20). Through human government: In Romans 13:1-4 Paul establishes that governments are ordained by God (v. 1), and they are established as a restraint to evil.
In this present age there is a restraining force against evil mentioned in 2 Thessalonians 2:6-7. In this case the restraining force is withholding the manifestation of “the lawless one.” When the Restrainer is removed, then the lawless one will be revealed. It is significant that the phrase, “what restrains” (neuter gender) in v. 6 shifts to the masculine gender, “he who now restrains” in v. 7. Moreover, the Restrainer must be strong enough to hold back the forces of Satan, leaving the suggestion that the Restrainer is the Holy Spirit.
(3) Convicting of sin. In the accompanying diagram, the work of convicting has a narrower focus than the material provisions of common grace. It is still classified as a narrower aspect of common grace because it is not effective in everyone who encounters it. The convicting work of the Holy Spirit is set forth in John 16:8-11. He “will convict the world concerning sin, and righteousness, and judgment” (v. 8). The word convict (Gk. elegchein) is a legal term that means “to cross-examine for the purpose of convincing or refuting an opponent (the word being specially used of legal proceedings).”
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.
This convicting work of the Holy Spirit is threefold. It concerns sin (16:9) in the refusal of people to believe in Christ (John 16:9). The sin is specifically the unbelief of the people in spite of Christ’s revelation concerning Himself through His words and works. It concerns righteousness in the conviction of the world whereby Christ is vindicated through His death, resurrection, and ascension (John 16:10). The fact that Christ arose and ascended to the Father demonstrated that He was indeed the Righteous One. It concerns judgment in the conviction of the world because Satan was judged at the cross (John 16:11). Satan rules by means of sin and death, yet Christ triumphed over both and defeated Satan. If the ruler has been judged then his followers will be judged also. The Holy Spirit will convict the world of these truths.
Necessity of common grace. It is preliminary to efficacious grace. Before a person can be saved there must be a witness from God; that witness comes first through a knowledge of God. God reveals Himself to people through the avenue of common grace. When people participate in the material blessings of God (Matt. 5:45) it ought to make them reflect on the goodness of God. Additionally, God has revealed something of Himself in nature: His “eternal power and divine nature” are clearly seen by all (Rom. 1:20). All people have an awareness of their accountability to a righteous God, all the while having been participants of His blessings toward them. With that awareness in mankind, the Holy Spirit convicts persons of the righteousness of Jesus Christ who offers the solution to mankind’s dilemma (John 16:8-11). A person cannot receive the efficacious grace of God for salvation without having received and recognized the work of God in common grace. Common grace thus is preparatory for efficacious grace; it brings man to a realization of his sin and of the righteousness of Jesus Christ.
Explanation of common grace. (1) General blessings to all mankind. The designation “common” stresses that all mankind is the recipient of God’s common grace. Material provisions are one aspect of common grace. Jesus commanded His followers to love their enemies because God exhibits His love toward all people (Matt. 5:45). God gives sunshine and rainfall to the atheistic farmer that enables him to harvest his crop just as He provides for the Christian farmer. Paul reminded the unbelievers at Lystra that God had given them “rains from heaven and fruitful seasons” (Acts 14:17), an exhibition of God’s common grace.
In Psalm 145:8-9 the psalmist exults: “The Lord is gracious and merciful; slow to anger and great in lovingkindness. The Lord is good to all, and His mercies are over all His works.” God’s grace and mercy are particularly exhibited in His delay and withholding of judgment. That God does not immediately judge man is an evidence of His grace. The reason is to enable man to come to repentance (Rom. 2:4).
God has provided spiritual provisions for all mankind. First Timothy 4:10 refers to Christ as “the Savior of all men, especially of believers.” This verse does not teach universalism, but it indicates spiritual provision has been made for everyone. If Christ is God then His death had infinite value in which He is potentially the Savior of all men and actually the Savior of those who believe. God’s common grace extends to all men inasmuch as that provision has been made for everyone through the death of Christ.
(2) Restraining of sin. God’s restraint of sin is an extension of common grace, and it functions through at least four channels. Through Direct Actions: Although Laban had cheated Jacob considerably, God restrained the deceit of Laban (Gen. 31:7). When Satan challenged God concerning Job’s loyalty, God put a limitation on what Satan could do to Job (Job 1:12; 2:6). Through the Holy Spirit: In Genesis 6:3 God said, “My Spirit shall not strive with man forever.” This text infers that the Holy Spirit does contend with and restrain man’s sinful behavior. Through the prophets: The ministry of the prophets was to call the people back to obedience and adherence of the Mosaic law. In that ministry the prophets served as a restraint on sin (cf. Isa. 1:16-20). Through human government: In Romans 13:1-4 Paul establishes that governments are ordained by God (v. 1), and they are established as a restraint to evil.
In this present age there is a restraining force against evil mentioned in 2 Thessalonians 2:6-7. In this case the restraining force is withholding the manifestation of “the lawless one.” When the Restrainer is removed, then the lawless one will be revealed. It is significant that the phrase, “what restrains” (neuter gender) in v. 6 shifts to the masculine gender, “he who now restrains” in v. 7. Moreover, the Restrainer must be strong enough to hold back the forces of Satan, leaving the suggestion that the Restrainer is the Holy Spirit.
(3) Convicting of sin. In the accompanying diagram, the work of convicting has a narrower focus than the material provisions of common grace. It is still classified as a narrower aspect of common grace because it is not effective in everyone who encounters it. The convicting work of the Holy Spirit is set forth in John 16:8-11. He “will convict the world concerning sin, and righteousness, and judgment” (v. 8). The word convict (Gk. elegchein) is a legal term that means “to cross-examine for the purpose of convincing or refuting an opponent (the word being specially used of legal proceedings).”
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.
This convicting work of the Holy Spirit is threefold. It concerns sin (16:9) in the refusal of people to believe in Christ (John 16:9). The sin is specifically the unbelief of the people in spite of Christ’s revelation concerning Himself through His words and works. It concerns righteousness in the conviction of the world whereby Christ is vindicated through His death, resurrection, and ascension (John 16:10). The fact that Christ arose and ascended to the Father demonstrated that He was indeed the Righteous One. It concerns judgment in the conviction of the world because Satan was judged at the cross (John 16:11). Satan rules by means of sin and death, yet Christ triumphed over both and defeated Satan. If the ruler has been judged then his followers will be judged also. The Holy Spirit will convict the world of these truths.
Necessity of common grace. It is preliminary to efficacious grace. Before a person can be saved there must be a witness from God; that witness comes first through a knowledge of God. God reveals Himself to people through the avenue of common grace. When people participate in the material blessings of God (Matt. 5:45) it ought to make them reflect on the goodness of God. Additionally, God has revealed something of Himself in nature: His “eternal power and divine nature” are clearly seen by all (Rom. 1:20). All people have an awareness of their accountability to a righteous God, all the while having been participants of His blessings toward them. With that awareness in mankind, the Holy Spirit convicts persons of the righteousness of Jesus Christ who offers the solution to mankind’s dilemma (John 16:8-11). A person cannot receive the efficacious grace of God for salvation without having received and recognized the work of God in common grace. Common grace thus is preparatory for efficacious grace; it brings man to a realization of his sin and of the righteousness of Jesus Christ.
Tuesday, July 04, 2006
EFFECTUAL CALLING or IRRESISTIBLE GRACE
GOD DRAWS HIS PEOPLE TO HIMSELF
.... From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.
2 THESSALONIANS 2:13-14
Effectual calling is a sixteenth-century English phrase that became the title of chapter X of the 1647 Westminster Confession. The chapter begins thus:
All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
What is being spoken of here is the many-sided reality of Christian conversion, involving illumination, regeneration, faith, and repentance. It is being analyzed as a sovereign work of God, “effectually” (i.e., effectively) performed by the power of the Holy Spirit. The concept corresponds to Paul’s use of the verb call (meaning “bring to faith”) and called (meaning “converted”) in Romans 1:6; 8:28, 30; 9:24; 1 Corinthians 1:24, 26; 7:18, 21; Galatians 1:15; Ephesians 4:1, 4; and 2 Thessalonians 2:14, and contrasts with the idea of a merely external and ineffective invitation, as found in Matthew 22:14.
Original sin renders all human beings naturally dead (unresponsive) to God, but in effectual calling God quickens the dead. As the outward call of God to faith in Christ is communicated through the reading, preaching, and explaining of the contents of the Bible, the Holy Spirit enlightens and renews the heart of elect sinners so that they understand the gospel and embrace it as truth from God, and God in Christ becomes to them an object of desire and affection. Being now regenerate and able by the use of their freed will to choose God and the good, they turn away from their former pattern of living to receive Jesus Christ as Lord and Savior and to start a new life with him.
.... From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.
2 THESSALONIANS 2:13-14
Effectual calling is a sixteenth-century English phrase that became the title of chapter X of the 1647 Westminster Confession. The chapter begins thus:
All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
What is being spoken of here is the many-sided reality of Christian conversion, involving illumination, regeneration, faith, and repentance. It is being analyzed as a sovereign work of God, “effectually” (i.e., effectively) performed by the power of the Holy Spirit. The concept corresponds to Paul’s use of the verb call (meaning “bring to faith”) and called (meaning “converted”) in Romans 1:6; 8:28, 30; 9:24; 1 Corinthians 1:24, 26; 7:18, 21; Galatians 1:15; Ephesians 4:1, 4; and 2 Thessalonians 2:14, and contrasts with the idea of a merely external and ineffective invitation, as found in Matthew 22:14.
Original sin renders all human beings naturally dead (unresponsive) to God, but in effectual calling God quickens the dead. As the outward call of God to faith in Christ is communicated through the reading, preaching, and explaining of the contents of the Bible, the Holy Spirit enlightens and renews the heart of elect sinners so that they understand the gospel and embrace it as truth from God, and God in Christ becomes to them an object of desire and affection. Being now regenerate and able by the use of their freed will to choose God and the good, they turn away from their former pattern of living to receive Jesus Christ as Lord and Savior and to start a new life with him.
Monday, July 03, 2006
ELECTION
GOD CHOOSES HIS OWN
For [God] says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy.
ROMANS 9:15-16
The verb elect means “to select, or choose out.” The biblical doctrine of election is that before Creation God selected out of the human race, foreseen as fallen, those whom he would redeem, bring to faith, justify, and glorify in and through Jesus Christ (Rom. 8:28-39; Eph. 1:3-14; 2 Thess. 2:13-14; 2 Tim. 1:9-10). This divine choice is an expression of free and sovereign grace, for it is unconstrained and unconditional, not merited by anything in those who are its subjects. God owes sinners no mercy of any kind, only condemnation; so it is a wonder, and matter for endless praise, that he should choose to save any of us; and doubly so when his choice involved the giving of his own Son to suffer as sin-bearer for the elect (Rom. 8:32).
The doctrine of election, like every truth about God, involves mystery and sometimes stirs controversy. But in Scripture it is a pastoral doctrine, brought in to help Christians see how great is the grace that saves them, and to move them to humility, confidence, joy, praise, faithfulness, and holiness in response. It is the family secret of the children of God. We do not know who else he has chosen among those who do not yet believe, nor why it was his good pleasure to choose us in particular. What we do know is, first, that had we not been chosen for life we would not be believers now (for only the elect are brought to faith), and, second, that as elect believers we may rely on God to finish in us the good work that he started (1 Cor. 1:8-9; Phil. 1:6; 1 Thess. 5:23-24; 2 Tim. 1:12; 4:18). Knowledge of one’s election thus brings comfort and joy.
Peter tells us we should be “eager to make [our] calling and election sure” (2 Pet. 1:10)—that is, certain to us. Election is known by its fruits. Paul knew the election of the Thessalonians from their faith, hope, and love, the inward and outward transformation of their lives that the gospel had brought about (1 Thess. 1:3-6). The more that the qualities to which Peter has been exhorting his readers appear in our lives (goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, love: 2 Pet. 1:5-7), the surer of our own election we are entitled to be.
The elect are, from one standpoint, the Father’s gift to the Son (John 6:39; 10:29; 17:2, 24). Jesus testifies that he came into this world specifically to save them (John 6:37-40; 10:14-16, 26-29; 15:16; 17:6-26; Eph. 5:25-27), and any account of his mission must emphasize this.
Reprobation is the name given to God’s eternal decision regarding those sinners whom he has not chosen for life. His decision is in essence a decision not to change them, as the elect are destined to be changed, but to leave them to sin as in their hearts they already want to do, and finally to judge them as they deserve for what they have done. When in particular instances God gives them over to their sins (i.e., removes restraints on their doing the disobedient things they desire), this is itself the beginning of judgment. It is called “hardening” (Rom. 9:18; 11:25; cf. Ps. 81:12; Rom. 1:24, 26, 28), and it inevitably leads to greater guilt.
Reprobation is a biblical reality (Rom. 9:14-24; 1 Pet. 2:8), but not one that bears directly on Christian behavior. The reprobates are faceless so far as Christians are concerned, and it is not for us to try to identify them. Rather, we should live in light of the certainty that anyone may be saved if he or she will but repent and put faith in Christ.
We should view all persons that we meet as possibly being numbered among the elect.
For [God] says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy.
ROMANS 9:15-16
The verb elect means “to select, or choose out.” The biblical doctrine of election is that before Creation God selected out of the human race, foreseen as fallen, those whom he would redeem, bring to faith, justify, and glorify in and through Jesus Christ (Rom. 8:28-39; Eph. 1:3-14; 2 Thess. 2:13-14; 2 Tim. 1:9-10). This divine choice is an expression of free and sovereign grace, for it is unconstrained and unconditional, not merited by anything in those who are its subjects. God owes sinners no mercy of any kind, only condemnation; so it is a wonder, and matter for endless praise, that he should choose to save any of us; and doubly so when his choice involved the giving of his own Son to suffer as sin-bearer for the elect (Rom. 8:32).
The doctrine of election, like every truth about God, involves mystery and sometimes stirs controversy. But in Scripture it is a pastoral doctrine, brought in to help Christians see how great is the grace that saves them, and to move them to humility, confidence, joy, praise, faithfulness, and holiness in response. It is the family secret of the children of God. We do not know who else he has chosen among those who do not yet believe, nor why it was his good pleasure to choose us in particular. What we do know is, first, that had we not been chosen for life we would not be believers now (for only the elect are brought to faith), and, second, that as elect believers we may rely on God to finish in us the good work that he started (1 Cor. 1:8-9; Phil. 1:6; 1 Thess. 5:23-24; 2 Tim. 1:12; 4:18). Knowledge of one’s election thus brings comfort and joy.
Peter tells us we should be “eager to make [our] calling and election sure” (2 Pet. 1:10)—that is, certain to us. Election is known by its fruits. Paul knew the election of the Thessalonians from their faith, hope, and love, the inward and outward transformation of their lives that the gospel had brought about (1 Thess. 1:3-6). The more that the qualities to which Peter has been exhorting his readers appear in our lives (goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, love: 2 Pet. 1:5-7), the surer of our own election we are entitled to be.
The elect are, from one standpoint, the Father’s gift to the Son (John 6:39; 10:29; 17:2, 24). Jesus testifies that he came into this world specifically to save them (John 6:37-40; 10:14-16, 26-29; 15:16; 17:6-26; Eph. 5:25-27), and any account of his mission must emphasize this.
Reprobation is the name given to God’s eternal decision regarding those sinners whom he has not chosen for life. His decision is in essence a decision not to change them, as the elect are destined to be changed, but to leave them to sin as in their hearts they already want to do, and finally to judge them as they deserve for what they have done. When in particular instances God gives them over to their sins (i.e., removes restraints on their doing the disobedient things they desire), this is itself the beginning of judgment. It is called “hardening” (Rom. 9:18; 11:25; cf. Ps. 81:12; Rom. 1:24, 26, 28), and it inevitably leads to greater guilt.
Reprobation is a biblical reality (Rom. 9:14-24; 1 Pet. 2:8), but not one that bears directly on Christian behavior. The reprobates are faceless so far as Christians are concerned, and it is not for us to try to identify them. Rather, we should live in light of the certainty that anyone may be saved if he or she will but repent and put faith in Christ.
We should view all persons that we meet as possibly being numbered among the elect.
Saturday, July 01, 2006
PREDESTINATION
GOD HAS A PURPOSE
“I have loved you,” says the LORD. “But you ask, `How have you loved us?’ “Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, but Esau I have hated....”
MALACHI 1:2-3
The forty and more writers who produced the sixty-six books of Scripture over something like fifteen hundred years saw themselves and their readers as caught up in the outworking of God’s sovereign purpose for his world, the purpose that led him to create, that sin then disrupted, and that his work of redemption is currently restoring. That purpose in essence was, and is, the endless expression and enjoyment of love between God and his rational creatures—love shown in their worship, praise, thanks, honor, glory, and service given to him, and in the fellowship, privileges, joys, and gifts that he gives to them.
The writers look back at what has already been done to advance God’s redemptive plan for sin-damaged planet earth, and they look ahead to the day of its completion, when planet earth will be re-created in unimaginable glory (Isa. 65:17-25; 2 Pet. 3:10-13; Rev. 21:1-22:5). They proclaim God as the almighty Creator-Redeemer and dwell constantly on the multifaceted works of grace that God performs in history to secure for himself a people, a great company of individuals together, with whom his original purpose of giving and receiving love can be fulfilled. And the writers insist that as God has shown himself absolutely in control in bringing his plan to the point it has reached as they write, so he will continue in total control, working out everything according to his own will and so completing his redemptive project. It is within this frame of reference (Eph. 1:9-14; 2:4-10; 3:8-11; 4:11-16) that questions about predestination belong.
Predestination is a word often used to signify God’s foreordaining of all the events of world history, past, present, and future, and this usage is quite appropriate. In Scripture and mainstream theology, however, predestination means specifically God’s decision, made in eternity before the world and its inhabitants existed, regarding the final destiny of individual sinners. In fact, the New Testament uses the words predestination and election (the two are one), only of God’s choice of particular sinners for salvation and eternal life (Rom. 8:29; Eph. 1:4-5, 11). Many have pointed out, however, that Scripture also ascribes to God an advance decision about those who finally are not saved (Rom. 9:6-29; 1 Pet. 2:8; Jude 4), and so it has become usual in Protestant theology to define God’s predestination as including both his decision to save some from sin (election) and his decision to condemn the rest for their sin (reprobation), side by side.
To the question, “On what basis did God choose individuals for salvation?” it is sometimes replied: on the basis of his foreknowledge that when faced with the gospel they would choose Christ as their Savior. In that reply, foreknowledge means passive foresight on God’s part of what individuals are going to do, without his predetermining their action. But
(a) Foreknow in Romans 8:29; 11:2 (cf. 1 Pet. 1:2 and 1:20, where the NIV renders the Greek foreknown as “chosen”) means “fore-love” and “fore-appoint”: it does not express the idea of a spectator’s anticipation of what will spontaneously happen.
(b) Since all are naturally dead in sin (i.e., cut off from the life of God and unresponsive to him), no one who hears the gospel will ever come to repentance and faith without an inner quickening that only God can impart (Eph. 2:4-10). Jesus said: “No one can come to me unless the Father has enabled him” (John 6:65, cf. 44; 10:25-28). Sinners choose Christ only because God chose them for this choice and moved them to it by renewing their hearts.
Though all human acts are free in the sense of being self-determined, none are free from God’s control according to his eternal purpose and foreordination.
Christians should therefore thank God for their conversion, look to him to keep them in the grace into which he has brought them, and confidently await his final triumph, according to his plan.
“I have loved you,” says the LORD. “But you ask, `How have you loved us?’ “Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, but Esau I have hated....”
MALACHI 1:2-3
The forty and more writers who produced the sixty-six books of Scripture over something like fifteen hundred years saw themselves and their readers as caught up in the outworking of God’s sovereign purpose for his world, the purpose that led him to create, that sin then disrupted, and that his work of redemption is currently restoring. That purpose in essence was, and is, the endless expression and enjoyment of love between God and his rational creatures—love shown in their worship, praise, thanks, honor, glory, and service given to him, and in the fellowship, privileges, joys, and gifts that he gives to them.
The writers look back at what has already been done to advance God’s redemptive plan for sin-damaged planet earth, and they look ahead to the day of its completion, when planet earth will be re-created in unimaginable glory (Isa. 65:17-25; 2 Pet. 3:10-13; Rev. 21:1-22:5). They proclaim God as the almighty Creator-Redeemer and dwell constantly on the multifaceted works of grace that God performs in history to secure for himself a people, a great company of individuals together, with whom his original purpose of giving and receiving love can be fulfilled. And the writers insist that as God has shown himself absolutely in control in bringing his plan to the point it has reached as they write, so he will continue in total control, working out everything according to his own will and so completing his redemptive project. It is within this frame of reference (Eph. 1:9-14; 2:4-10; 3:8-11; 4:11-16) that questions about predestination belong.
Predestination is a word often used to signify God’s foreordaining of all the events of world history, past, present, and future, and this usage is quite appropriate. In Scripture and mainstream theology, however, predestination means specifically God’s decision, made in eternity before the world and its inhabitants existed, regarding the final destiny of individual sinners. In fact, the New Testament uses the words predestination and election (the two are one), only of God’s choice of particular sinners for salvation and eternal life (Rom. 8:29; Eph. 1:4-5, 11). Many have pointed out, however, that Scripture also ascribes to God an advance decision about those who finally are not saved (Rom. 9:6-29; 1 Pet. 2:8; Jude 4), and so it has become usual in Protestant theology to define God’s predestination as including both his decision to save some from sin (election) and his decision to condemn the rest for their sin (reprobation), side by side.
To the question, “On what basis did God choose individuals for salvation?” it is sometimes replied: on the basis of his foreknowledge that when faced with the gospel they would choose Christ as their Savior. In that reply, foreknowledge means passive foresight on God’s part of what individuals are going to do, without his predetermining their action. But
(a) Foreknow in Romans 8:29; 11:2 (cf. 1 Pet. 1:2 and 1:20, where the NIV renders the Greek foreknown as “chosen”) means “fore-love” and “fore-appoint”: it does not express the idea of a spectator’s anticipation of what will spontaneously happen.
(b) Since all are naturally dead in sin (i.e., cut off from the life of God and unresponsive to him), no one who hears the gospel will ever come to repentance and faith without an inner quickening that only God can impart (Eph. 2:4-10). Jesus said: “No one can come to me unless the Father has enabled him” (John 6:65, cf. 44; 10:25-28). Sinners choose Christ only because God chose them for this choice and moved them to it by renewing their hearts.
Though all human acts are free in the sense of being self-determined, none are free from God’s control according to his eternal purpose and foreordination.
Christians should therefore thank God for their conversion, look to him to keep them in the grace into which he has brought them, and confidently await his final triumph, according to his plan.
SALVATION
JESUS RESCUES HIS PEOPLE FROM SIN
Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.
ACTS 4:12
The master theme of the Christian gospel is salvation. Salvation is a picture-word of wide application that expresses the idea of rescue from jeopardy and misery into a state of safety. The gospel proclaims that the God who saved Israel from Egypt, Jonah from the fish’s belly, the psalmist from death, and the soldiers from drowning (Exod. 15:2; Jon. 2:9; Ps. 116:6; Acts 27:31), saves all who trust Christ from sin and sin’s consequences.
As these earthly deliverances were wholly God’s work, and not instances of people saving themselves with God’s help, so it is with salvation from sin and death. “For it is by grace you have been saved, through faith—and this not from yourselves, it [either faith as such or salvation and faith together] is the gift of God” (Eph. 2:8). “Salvation comes from the LORD” (Jon. 2:9).
What are believers saved from? From their former position under the wrath of God, the dominion of sin, and the power of death (Rom. 1:18; 3:9; 5:21); from their natural condition of being mastered by the world, the flesh, and the devil (John 8:23-24; Rom. 8:7-8; 1 John 5:19); from the fears that a sinful life engenders (Rom. 8:15; 2 Tim. 1:7; Heb. 2:14-15), and from the many vicious habits that were part of it (Eph. 4:17-24; 1 Thess. 4:3-8; Titus 2:11-3:6).
How are believers saved from these things? Through Christ, and in Christ. The Father is as concerned to exalt the Son as he is to rescue the lost (John 5:19-23; Phil. 2:9-11; Col. 1:15-18; Heb. 1:4-14), and it is as true to say that the elect were appointed for Christ the beloved Son as it is to say that Christ was appointed for the beloved elect (Matt. 3:17; 17:5; Col. 1:13; 3:12; 1 Pet. 1:20; 1 John 4:9-10).
Our salvation involves, first, Christ dying for us and, second, Christ living in us (John 15:4; 17:26; Col. 1:27) and we living in Christ, united with him in his death and risen life (Rom. 6:3-10; Col. 2:12, 20; 3:1). This vital union, which is sustained by the Spirit from the divine side and by faith from our side, and which is formed in and through our new birth, presupposes covenantal union in the sense of our eternal election in Christ (Eph. 1:4-6). Jesus was foreordained to be our representative head and substitutionary sin-bearer (1 Pet. 1:18-20; cf. Matt. 1:21), and we were chosen to be effectually called, conformed to his image, and glorified by the Spirit’s power (Rom. 8:11, 29-30).
Believers are saved from sin and death, but what are they saved for? To live for time and eternity in love to God—Father, Son, and Spirit—and to their neighbors. The source of love for God is knowledge of God’s redeeming love for us, and the evidence of love for God is neighbor-love (1 John 4:19-21). God’s purpose, here and hereafter, is to keep expressing his love in Christ to us, and our goal must be to keep expressing our love to the three Persons of the one God by worship and service in Christ. The life of love and adoration is our hope of glory, our salvation now, and our happiness forever.
JESUS PRAYS FOR THE ELECT
Joh 17:9 - I pray for them,.... This is to be understood of Christ, not as God; for as such he is the object of prayer; nor need he pray to any other; nor is there any superior to him under that consideration to pray unto; but as man and Mediator: nor is his praying any argument against his deity; nor proof of inferiority to his Father with respect to his divine nature; since it is not in that, but in his human, nature, that he prayed; though this may be ascribed to his whole person as Godman; hence he had the greatest qualifications and abilities for this work, and his prayers were always heard: praying, as attributed to Christ, must be restrained to his state of humiliation; prayer is never spoken of Christ but whilst he was here on earth; his intercession in heaven is never expressed by prayer; and the saints when they come thither, will have done praying, Christ whilst on earth, was an excellent pattern of prayer; of private and solitary prayer; of social prayer; for and with his disciples; of frequent and fervent prayer; of submission to the will of God in prayer; and of praying even for enemies: the persons he is here said to pray for are his apostles; which shows their danger and their wants, his care over them, and concern for them, and his love unto them:
I pray not for the world; the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them; for whom he is the propitiation, he is an advocate; and for whom he died, he makes intercession; and for no other in a spiritual saving way:
but for them which thou hast given me; out of the world, as distinct from them, to be saved with an everlasting salvation by him; and to be preserved safe to his kingdom and glory; for these he prays, for the conversion of them, the application of pardon to them, their final perseverance and eternal glory:
for they are thine; not merely by creation, and as the care of his providence, but by eternal election, and special grace in calling; which is a reason why Christ prayed for them, and an argument why the Father should, and would regard his prayers.
Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.
ACTS 4:12
The master theme of the Christian gospel is salvation. Salvation is a picture-word of wide application that expresses the idea of rescue from jeopardy and misery into a state of safety. The gospel proclaims that the God who saved Israel from Egypt, Jonah from the fish’s belly, the psalmist from death, and the soldiers from drowning (Exod. 15:2; Jon. 2:9; Ps. 116:6; Acts 27:31), saves all who trust Christ from sin and sin’s consequences.
As these earthly deliverances were wholly God’s work, and not instances of people saving themselves with God’s help, so it is with salvation from sin and death. “For it is by grace you have been saved, through faith—and this not from yourselves, it [either faith as such or salvation and faith together] is the gift of God” (Eph. 2:8). “Salvation comes from the LORD” (Jon. 2:9).
What are believers saved from? From their former position under the wrath of God, the dominion of sin, and the power of death (Rom. 1:18; 3:9; 5:21); from their natural condition of being mastered by the world, the flesh, and the devil (John 8:23-24; Rom. 8:7-8; 1 John 5:19); from the fears that a sinful life engenders (Rom. 8:15; 2 Tim. 1:7; Heb. 2:14-15), and from the many vicious habits that were part of it (Eph. 4:17-24; 1 Thess. 4:3-8; Titus 2:11-3:6).
How are believers saved from these things? Through Christ, and in Christ. The Father is as concerned to exalt the Son as he is to rescue the lost (John 5:19-23; Phil. 2:9-11; Col. 1:15-18; Heb. 1:4-14), and it is as true to say that the elect were appointed for Christ the beloved Son as it is to say that Christ was appointed for the beloved elect (Matt. 3:17; 17:5; Col. 1:13; 3:12; 1 Pet. 1:20; 1 John 4:9-10).
Our salvation involves, first, Christ dying for us and, second, Christ living in us (John 15:4; 17:26; Col. 1:27) and we living in Christ, united with him in his death and risen life (Rom. 6:3-10; Col. 2:12, 20; 3:1). This vital union, which is sustained by the Spirit from the divine side and by faith from our side, and which is formed in and through our new birth, presupposes covenantal union in the sense of our eternal election in Christ (Eph. 1:4-6). Jesus was foreordained to be our representative head and substitutionary sin-bearer (1 Pet. 1:18-20; cf. Matt. 1:21), and we were chosen to be effectually called, conformed to his image, and glorified by the Spirit’s power (Rom. 8:11, 29-30).
Believers are saved from sin and death, but what are they saved for? To live for time and eternity in love to God—Father, Son, and Spirit—and to their neighbors. The source of love for God is knowledge of God’s redeeming love for us, and the evidence of love for God is neighbor-love (1 John 4:19-21). God’s purpose, here and hereafter, is to keep expressing his love in Christ to us, and our goal must be to keep expressing our love to the three Persons of the one God by worship and service in Christ. The life of love and adoration is our hope of glory, our salvation now, and our happiness forever.
JESUS PRAYS FOR THE ELECT
Joh 17:9 - I pray for them,.... This is to be understood of Christ, not as God; for as such he is the object of prayer; nor need he pray to any other; nor is there any superior to him under that consideration to pray unto; but as man and Mediator: nor is his praying any argument against his deity; nor proof of inferiority to his Father with respect to his divine nature; since it is not in that, but in his human, nature, that he prayed; though this may be ascribed to his whole person as Godman; hence he had the greatest qualifications and abilities for this work, and his prayers were always heard: praying, as attributed to Christ, must be restrained to his state of humiliation; prayer is never spoken of Christ but whilst he was here on earth; his intercession in heaven is never expressed by prayer; and the saints when they come thither, will have done praying, Christ whilst on earth, was an excellent pattern of prayer; of private and solitary prayer; of social prayer; for and with his disciples; of frequent and fervent prayer; of submission to the will of God in prayer; and of praying even for enemies: the persons he is here said to pray for are his apostles; which shows their danger and their wants, his care over them, and concern for them, and his love unto them:
I pray not for the world; the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them; for whom he is the propitiation, he is an advocate; and for whom he died, he makes intercession; and for no other in a spiritual saving way:
but for them which thou hast given me; out of the world, as distinct from them, to be saved with an everlasting salvation by him; and to be preserved safe to his kingdom and glory; for these he prays, for the conversion of them, the application of pardon to them, their final perseverance and eternal glory:
for they are thine; not merely by creation, and as the care of his providence, but by eternal election, and special grace in calling; which is a reason why Christ prayed for them, and an argument why the Father should, and would regard his prayers.
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