The Doctrines of Grace, Part 2

INTRODUCTION – The Arminian interprets “whosoever will” to mean that anyone can get saved at any time. Arminianism presupposes that it is within the power of a person to savingly believe if he will only use that power. But, the Scriptural study of depravity reveals that what man does, wills, desires and understands is inseparable from what he is. One cannot separate a man’s decision from all else he is and does. There is no such thing as an isolated act of God-pleasing faith rising up out of the quagmire of corruption, darkness and enmity. This all leads to a key question. “ Must a person believe in order to be born again, or must he be born again in order to believe?” “Does faith precede or follow regeneration?” The answer to that question affects one’s whole understanding of the Gospel message. What do the Scriptures teach? THERE ARE BUT TWO KINDS OF PEOPLE There are those born of the flesh (lost) and those born of the Spirit (saved) John 3:3-8. The natural man (lost) and the spiritual man (saved) 1 Cor. 2:14-15. People are either like an evil tree (lost) or like a good tree (saved) Luke 6:43-45. There are people who walk according to the flesh (lost) or who walk according to the Spirit (saved) Romans 8:5-8. THERE ARE BUT TWO KINDS OF FRUIT A person’s nature determines what kind of fruit he will produce (Lu. 6:43-44). A person must become a “good tree” before he can believe and obey the Lord. Those in the flesh are totally incapable of pleasing the Lord (Rom. 8:5). QUESTION: “If a natural man cannot even exercise faith and repentance in order to change into a spiritual man, how can he ever be changed? How is one born again?” THE NEW BIRTH IS FROM GOD Scripture does not attribute the cause of the new birth to us, the Bible unequivocally assigns it to God (John 5:21). THE SCRIPTURES SUPPLY THREE ANALOGIES FOR REGENERATION Resurrection – John 5:21; Eph. 2:1-6 Birth – John 3:1-9; 1 Pet. 1:23 Creation – 2 Cor. 4:6; 5:17; Eph. 2:10 In each case, the object is passive – dead body, babe and the thing created. IT IS THE NEW BIRTH THAT PRODUCES FAITH AND REPENTANCE If indeed the new birth comes before faith, then a Christian’s faith and repentance are ultimately produced by the Lord. (If faith precedes the new birth, then ultimately faith and repentance rise out of the natural man). What do the Scriptures say? The new birth precedes a person’s entering into the kingdom of God (Jn. 3:3-5). The source of the new birth is “from above” (Greek), not from within man (Jn. 3:7). Only those born of the Spirit can respond to God. Jesus likens the operation of the Spirit (in regeneration) to the wind. The wind is sovereign, it goes where it wills, we do not control it. The wind is invisible, and we only see its effects (so also the work of the Spirit in regeneration). Jesus admonished Nicodemus, a teacher of Israel, who should have known of the New Covenant promise found in Ezekiel 36:25-27. Jesus came to fulfill the New Covenant. CONTRARY TO ALL OTHER RELIGIONS, THE GOSPEL IS OF GRACE The gospel of grace is characterized by a free offer (whosoever thirsts, is guilt-laden, is weary etc.). Come obtain salvation without money and without cost (Is. 55:1). The gospel of grace is characterized by the universality of the offer (not restricted to an ethnic group or to a sacred geographical region). “The gospel is to be preached to every creature.” The gospel of grace is an offering of eternal salvation conditioned upon faith and repentance(not upon human merit, works, alms or reformation). Romans 10:13; Hebrews 11:6; John 3;16; Revelation 22:17 THE SCRIPTURES TEACH THAT THE OFFER IS UNIVERSAL AND THAT HUMAN INABILITY IS UNIVERSAL The most common error concerning the gospel is to assume that the freeness of the offer is meant to be a measure of human ability. “Whosoever will” is not intended to teach universal ability. The 14 point universal indictment of Romans 3:10-18 dispels the notion of ability. THE SON OF GOD GIVES THE ABILITY TO RESPOND TO THE GOSPEL The gospel of sovereign grace is to be preached to the dead wills of sinful men. Human depravity cannot frustrate God’s gracious purposes. The exalted Son of God lives and He gives life to whom He wishes. He gives the ability to respond to the gospel (Matt. 11:27; John 17:2). Jesus has been given the authority to save everyone that the Father has given Him (John 6:39; 17:2). THERE ARE TWO KINDS OF CALLS, OUTWARD AND INWARD The outward or external call is God’s summons to all unbelievers to come to Christ. This outward call is what Jesus had in mind when He said, “many are called.” Matthew 22:14. Paul also gave this outward call when he preached on Mars Hill (Acts 17:30). The outward call can be rejected and is frequently rejected (Acts 17:32). The inward call describes the inward drawing of the unbeliever to Christ. It is effectual and is carried out by the Holy Spirit (Heb. 3:1). The inward call is only directed to some non-Christians (“but few are chosen.” Matthew 22:14). Paul testifies that he experienced this inward call (see Galatians 1:15,16). Every person who is saved experiences this inward holy calling (2 Timothy 1:9; Jude 1). The inward call is not an outward, verbal call but is an inner spiritual call. It is the work of God’s Spirit in the hearts of people. THE INWARD CALL IS GOD’S IRRESISTIBLE DRAWING OF A LOST PERSON TO CHRIST Jesus testified that those who come, do so because they are drawn (John 6:44,65). No one is able to resist this drawing. Every N.T. use of this Greek word for draw (helkuo), refers to an irresistible drawing or dragging (John 21:6,11; 18:10; James 2;6; Acts 16:19,21). The hearing of Scripture is necessary in order for the inward call to be given (Rom. 10:14; James 1:18). EVERYONE WHO IS INWARDLY CALLED BY GOD’S SPIRIT COMES TO JESUS AND IS JUSTIFIED No one wants to come (the gospel way, by faith and repentance) unless he is drawn! When God’s Spirit works in a person’s heart, He opens the heart so that the person naturally wants to come (note Lydia, the seller of purple, Acts 16:14). The inward call did not force her to believe against her will. “The Lord opened her heart to respond to the things spoken by Paul.” She was freed from her bondage to sin so that she could believe. Her response was a work of God. Her heart was closed to the gospel prior to God’s opening of her heart. THE SCRIPTURES DISTINGUISH BETWEEN A SPURIOUS FAITH AND A FAITH PRODUCED BY THE POWER OF GOD Scripture speaks of a kind of faith that cannot save (John 2:23-25; James 2:14-20,26;Matt. 7:21-23). Those with a spurious faith may assent to the facts of the gospel, but not demonstrate the changed life that accompanies repentance. When the gospel is believed unto salvation, it is because of the Holy Spirit’s power (1 Thess. 1:5, James 1:17,18; Eph. 1:19-21; Col. 2:13). SAVING FAITH IS A GRACE GIFT FROM THE LORD It is God’s gift to us, not our gift to Him (Phil. 1:29). It is not our faith that raised us spiritually, it the spiritual resurrection of the new birth that caused our faith! (See Ephesians 2:1-3; 8-10). God’s gift is faith. The gospel of grace comes bringing the very divine power we lack (Romans 5:6; Ps. 110:3). The gift of faith is a sovereign grant (Acts 13:44-48). The gift of repentance is always given with the gift of faith (Acts 11:18; 2 Tim. 2:24-26). FOR REVIEW AND DISCUSSION Regeneration (the new birth) cannot be commanded or caused by man. Name some common religious errors that depict the church acting as it has the power to produce the new birth. In what way do these errors resemble the error of the Galatian church? The new birth is not a process, it is instantaneous (note the conversion of the Apostle Paul on the road to Damascus) (Jonathan Edwards, The Rational Biblical Theology of J.E., vol. 3, by John H. Gerstner). God grants the new birth only in connection with powerful conviction of sin (John 16:8-11; Acts 2:37; Luke 18:13). Union with God can only be effected by God Himself. Only God can unite Himself to man (Gerstner, vol. 3, p. 160). The Holy Spirit produces the change of regeneration. His indwelling and operations and life-giving work are the sum of the blessings Christ purchased for His people (Ibid., p. 163). Natural man is destitute of spiritual sense and of spiritual perception. He has no concept of the excellency of divine truth and he has no heart affection for God. An entirely new principle must be planted in him in order for him to choose God. For depravity, guilt, moral defilement and inability cannot will the improvement of its own depravity! (Ibid., p. 188). Before man chooses God, there must be the implanting of a nature that loves the divine and supernatural light. The new birth produces faith in Christ alone. There must be a reception of Christ with the faculties of the soul. True salvation is never a hope that is distributed over personal reform and religious acts. In the Scriptures, the same things are represented from God as from us. God is said to convert, men are said to convert or turn. God makes a new heart, we are commanded to make a new heart. God circumcises the heart, we are commanded to circumcise our hearts (Ibid., p. 178). The moral inability of man is not an excuse to avoid seeking God in His Word. Scripture declares that these are the terms of God bestowing mercy. The command is to seek with all the heart. Don’t expect to obtain salvation without seeking it! (Is. 55; Luke 16:16) (Ibid., p. 122ff.).

The Doctrines of Grace, Part 3

INTRODUCTION – God is such a wise and all-sovereign ruler that His control and determination extend to the details of the lives of individuals. God has so determined the course and direction of human history that even the acts of sin performed by free moral agents are woven into His plan. Man’s sin justly calls for the fierce wrath of a holy God. Though sinful human acts will receive God’s thorough justice, they do not jump the boundaries of His purposes in history. God decrees what shall come to pass, yet men are guilty and responsible before God for the sinful choices they act out of their own will and desires (Acts 4:27,28; Deut. 32:39). When it comes to the subject of God’s sovereignty in man’s salvation, it is the Arminian who says that God’s gracious choices must be conditional (i.e. God’s choices must be conditioned by what a person is, does, or will do). For God to make conditional choice would mean that He looked ahead to see who would be receptive to the gospel, and then chose that person. This may sound reasonable, but Scripture NEVER makes foreseen faith a cause of our election. Instead, it is always attributed to God’s gracious purposes in Christ. SCRIPTURE CALLS UPON BELIEVERS TO LOOK AT LIFE FROM AN ETERNAL PERSPECTIVE (from the divine vantage point “DVP’) God’s ability to work all things together for the good of the believer is rooted in the following fact:God’s purposes are certain from eternity to eternity. There is no place for chance. (Romans 8:28) The fear of the Lord is joined to a reverence for His sovereignty (Gen. 45:8; 50:20; Prov. 16:9; 21:1; Eph. 1:11). Application: Fleshly value systems are attracted to religious dogmas that credit man with a measure of control. By nature we feel most secure about that part of our future where we have exercised control in planning and deciding. Is it any wonder that people react with offense to the doctrines of God’s sovereignty? (See John 6:27-66 and note the response of the multitudes to Jesus’ message). GOD’S PURPOSES IN ELECTION ARE TO GLORIFY HIMSELF Election is the belief that a personal, loving, holy, just and wise God is behind salvation and all of history. In His Word, God communicates with believers telling them that they are “predestined” according to His purpose who works all things after “the counsel of His will.” (Eph. 1:11) God’s saving choice glorifies His own character. God has the undisputed right to display His attributes by saving some of the lost race of humanity (Rom. 9:21-23). God’s glory is the worthy end or goal of our election. It would be wrong for our election to have any other end exclusively in view (Rom. 11:36; Rev. 4:11; Is. 43:7,21). SINNERS ARE NOT VICTIMS UNDER GOD’S REIGN, BUT CRIMINALS AND REBLELS IN THE SIGHT OF HEAVEN God is the One who is sinned against. He grieves over man’s sin (Gen. 6:6; Eph. 4:20; Luke 13:34,35). God commands men to repent that they might have life. God is ready to forgive the penitent. But, what He offers, they will not receive (Jer 18:11,12; Is. 1:18-20; Ez. 18:24-32). IF GOD ELECTED UPON THE BASIS OF FORESEEN FAITH, NO ONE WOULD GO TO HEAVEN When God looked down the corridors of future time, He saw universal depravity without exception (Ps. 53:2,3; Rom. 3:10-18). If foreseen faith were the cause of our election, then we would have something to boast about. But, God says that His gracious choice is intended to eliminate every instance of boasting concerning salvation (see 1 Cor. 1:26-31; 4:7). Application: Believers exalt God’s grace when they affirm that they owe their faith to their election, not their election to their faith. Heaven is an eternal monument to God’s sovereign grace. Unlike human love, God’s love is not motivated by the virtues of its object. God’s love to His own is an exotic, other-world kind of love that is foreign to our experience (see 1 John 3:1). THE CAUSALITY BEHIND BELIEF IS GOD’S UNCONDITIONAL ELECTION The believer is able to affirm, “One other than myself has marked me out so that I would believe.” Jesus refers to His elect as “sheep” even before they believe and are saved (John 10:16). Those who die in unbelief are left to their own powers of choice and desires. Jesus addressed those who rejected Him indicating that they do not believe, “because you are not of My sheep.” (John 10:26). If election were conditional, Jesus would have inverted the order of causality saying, “you are not of my sheep because you do not believe.” THE CLEAREST STATEMENT ON UNCONDITIONAL ELECTION IN THE SCRIPTURES IS IN ROMANS CHAPTER 9 9:6-13 – In this passage, Paul answers the troubling question of Jewish unbelief. God’s saving choice does not include all people. God’s Word toward Israel did not fail because His saving promise was directed to only some, not all Jews (v. 8). God’s saving choice was made irrespective of merit or demerit (v. 11). God’s saving choice was based upon His own good pleasure, the basis of God’s predetermination is His own purpose. 9:14-18 – God’s saving choice reflects His mercy, not injustice. Men naturally applaud their own choices and self-determination. They gladly take credit for the personal abilities that shape their destinies. What would seem logical, fair and democratic to us would be to have each person ultimately determine his own destiny. Question: How can God choose one person and not another without regard for their actions? This inquiry tempts us to question God. The temptation to question God at this point usually stems from a misunderstanding of two things: 1.) What is it that all fallen people deserve? (ans. Eternal punishment). That alone is what God owes us. God is under no obligation to show mercy to sinners. There is no injustice with God when sinful people are condemned. 2.) We misunderstand God’s mercy. The mercy God shows the elect is totally free mercy (without obligation upon God). The mercy God shows the redeemed is not a transaction, it is not a payment of a debt, it is not a reward for virtue, it is not a response to works or to foreseen faith. 9:16-18 – God’s saving choice does not depend upon or hinge upon our choice. God is sovereign over all people and is clearly sovereign over salvation. 9:19-20 – The Apostle Paul anticipates the reaction of his readers. Expecting them to launch a charge of fatalism, Paul by inspiration writes in an imaginary objector. (Notice, Paul is NOT alleging that God compels people to sin and reject God). The imaginary objector charges God with injustice. Paul’s answer is swift and poignant. We are not capable of judging God by a system of justice designed by our conceits. The issue is God’s saving prerogative must not be questioned (He has the right to form what He will from the same lump of clay! Remember, there is only one kind of clay, but two kinds of vessels formed from it. v. 21). Fatalism embraces the idea that chance, blind fate and impersonal forces determine life. Fatalism suggests that because people have no self-determination, they have no motivation for faith, love mercy or holiness; apathy, despair and lawlessness prevail. The charge of fatalism reveals an ignorance of God’s great plan in election. UNLIKE FATALISM, GOD’S PLAN OF ELECTION IS FILLED WITH WISDOM AND PURPOSE God is intimately involved in all of history and in the lives of His people. He is working through all things to accomplish His purpose. God gives us a summary of the dimensions of unconditional election in Ephesians 1:3-6. The SOURCE of our election – He, (the Father) chose us. The SPHERE of our election – The Father chose us in Him (in Christ). When God elected a people from the fallen mass of humanity, He never intended to save them apart from His Son, but only by means of the Son (Jesus is the means and goal of God’s electing purpose. 2 Tim. 1:9; Rom. 8:29). We are saved by union with Christ. The TIME of our election – We were chosen “before the foundation of the world.” God made His gracious choice of us in eternity past. The PURPOSE of our election – “That we should be holy and blameless,” adopted as sons. Our becoming holy and blameless cannot be the cause of our election, it is the purpose of our election (see Eph. 5:27; Col. 1:22; Jude 24; Rom. 8:29). The MOTIVE of our election – “In love He predestined us…” Election is motivated by God’s love for us before time. He loved us before we knew Him. We love Him because He first loved us (1 John 4:19). The BASIS of our election – “According to the kind intention of His will.” This is a statement that our election is unconditional. If His election of us were according to something He saw in us, it would be according to our will. But it is not according to foreseen faith or to works. Election is the eternal purpose of God in redemption made certain. AN UNDERSTANDING OF ELECTION IS THE CONVICTION THAT SALVATION STARTS IN THE HEART OF GOD God’s love to His elect is infinitely more than cosmic benevolent feelings. It is His commitment to save us accompanied by the exercise of His power (1 Cor. 1:18). God set His love upon us in eternity past and determined to save us in time (see Rom. 5; and Eph. 2). THE SAINT WHO IS GROWING IN GRACE AND HOLINESS IS CONSTRAINED (CONTROLLED) BY GOD’S ELECTING LOVE The growing believer is “rooted and grounded in love.” (Eph. 3:17). The knowledge of God’s own free electing love is a powerful motive to produce personal holiness (Romans 12:1,2; 1 Thess. 1:3,4; 1 John 4:9-11,19; 5:2,3). THE N.T. MEANING OF THE WORD “FOREKNOWLEDGE” IN CONNECTION WITH SALVATION Romans 8:28-30. Foreknowledge is not merely a knowledge of the future, or bare prescience.Foreknowledge means “whom God set His regard upon” or “whom He knew from eternity with distinguishing affection and delight.” It is always used of persons not events. Those foreknown by God have their lives affected by that foreknowledge rather than the other way around (see 1 Peter 1:20). Those whom God foreknew were predestined to salvation (Rom. 8;29; Eph. 1:4,5). Every person in heaven was first loved by God in eternity past. God’s saving purposes can never be thwarted. IF GOD’S PARTICULAR, PREDESTINATING LOVE IS ALL-POWERFUL, WILL THE ELECT BE CARRIED TO HEAVEN NO MATTER WHAT THEY DO? The answer is no. God’s saving choice included the means through which an individual is saved. Read 2 Thessalonians 2:13,14 and Romans 6:21,22. Christ’s work for His elect included the purchase of the Holy Spirit’s sanctifying power (Phil. 2:12,13; Heb. 8:10; 2 Pet. 1:2,3). Those who understand the Biblical doctrine of election will not be apathetic, but will show diligence in the use of means. They will follow after Christ as His disciple unto godliness. They will “make their election and calling sure.” (2 Pet. 1:10). They understand that God accomplishes His foreordained purposes through the use of means (Heb. 6:11,12). God has joined the assurance of salvation to the use of means. The world’s “gospel” suggests that a person may live as they please and not see damnation. Scripture warns that those who live for pleasure and leisure will lose their souls eternally (Phil. 3:18,19; 1 Tim. 5:6; Heb. 12:14). We were created for something higher than sensual pleasure. We were made for God’s love (Eph. 3:17-19). THE DOCTRINE OF ELECTION ENCOURAGES BELIEVERS TO PURSUE HOLINESS WITH CONFIDENCE Romans 8:29 – The elect of God are predestined to be conformed to the image of His Son. Ephesians 1:4 – His choice of us in eternity past was that we should be holy and blameless. 1 Peter 2:9 – Our election is for the purpose of forming us into a holy nation for God’s own possession. John 15:16 – Christ’s choice of us is unto fruitfulness. Philippians 1:6 – God’s electing love will result in believers fully finishing the course. We will pursue sanctification to the end because God will finish the work He began in us (Phil. 2:12,13). SUMMARY AND DISCUSSION QUESTIONS How does the doctrine of election help us understand who God is? Name some of the ways election manifests God’s glory. How would you answer the charge that election an “iron door” that blocks the way to heaven for some people? (Hint – The Bible says that Jesus is the door. He will not cast out any sinner who comes to Him. Jn. 6:37; Matt. 11:28-30). How would you answer the charge that election is a “feather pillow” that removes the incentive for the pursuit of sanctification?