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.