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Thursday, December 31, 2015
Wednesday, December 30, 2015
Tuesday, December 29, 2015
We are Dead
"God just doesn't throw a life preserver to a drowning person. He goes to the bottom of the sea, and pulls a corpse from the bottom of the sea, takes him up on the bank, breathes into him the breath of life and makes him alive." - RC Sproul
The Summons
"Unless the church of Lord Jesus creates a countercurrent to the drift of materialism, self-indulgence and nationalism, Christians merely adapt to the secular environment in a tragic distortion of the gospel. The words of Jesus are reinterpreted to mean anything, everything and nothing."
- Brennan Manning
Comments on Jeremiah 7:1-29
Monday, December 28, 2015
Calvin
"If it be inquired, then, by what things chiefly the Christian religion has a standing amongst us, and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity: a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source from which salvation is to be obtained." (John Calvin).
Calvinism
Calvinism Fact Sheet
BY JOEL BARNES
Blows are explanations of TULIP (an acronym representing Calvinism's main tenets) followed by supporting biblical texts. Remember that not all supporting texts will explicitly teach a given tenet. In such instances, the tenet of Calvinism in question will be, to borrow from an old confession, "by good and necessary consequence deduced from" the supporting texts.
Total Depravity (or Total Inability)
When Calvinists speak of man as being totally depraved, they mean that man's nature is corrupt, perverse, and sinful throughout. The adjective "total" does not mean that each sinner is as totally or completely corrupt in his actions and thoughts as it is possible for him to be. Instead, the word "total" is used to indicate that the whole of man's being has been affected by sin. The corruption extends to every part of man, his body and soul; sin has affected all (the totality) of man's faculties - his mind, his will, etc.
As a result of this inborn corruption, the natural man is totally unable to do anything spiritually good; thus, Calvinists speak of man's "total inability." The inability intended by this terminology is spiritual inability; it means that the sinner is so spiritually bankrupt that he can do nothing pertaining to his salvation. The natural man is enslaved to sin; he is a child of Satan, rebellious toward God, blind to truth, corrupt, and unable to save himself or to prepare himself for salvation.
Spiritual Deadness
Genesis 2:16-17; Psalm 51:5; Psalm 58:3; John 3:5-7; Romans 5:12; Ephesians 2:1-3; Colossians 2:13.
Darkened Minds and Corrupt Hearts
Genesis 6:5; Genesis 8:21; Ecclesiastes 9:3; Jeremiah 17:9; Mark 7:21-23; John 3:19; Romans 8:7-8; 1 Corinthians 2:14; Ephesians 4:17-19; Ephesians 5:8; Titus 1:15.
Bondage to Sin and Satan
John 8:34; John 8:44; Romans 6:20; Ephesians 2:1-2; 2 Timothy 2:25-26; Titus 3:3; 1 John 3:10; 1 John 5:19.
Universal Bondage
1 Kings 8:46; 2 Chronicles 6:36; Job 15:14-16; Psalm 130:3; Psalm 143:2; Proverbs 20:9; Ecclesiastes 7:20; Ecclesiastes 7:29; Isaiah 53:6; Isaiah 64:6; Romans 3:9-12; James 3:2; James 3:8; 1 John 1:8; 1 John 1:10.
Inability to Change
Job 14:4; Jeremiah 23:13; Matthew 7:16-18; Matthew 12:33; John 6:44; John 6:65; Romans 11:35-36; 1 Corinthians 2:14; 1 Corinthians 4:7; 2 Corinthians 3:5.
Unconditional Election
It would have been perfectly just for God to have left all men in their sin and misery and to have shown mercy to none. God was under no obligation whatsoever to provide salvation for anyone. It is in this context that the Bible sets forth the doctrine of election.
The doctrine of election declares that God, before the foundation of the world, chose certain individuals from among the fallen members of Adam's race to be the objects of his undeserved favor. These, and these only, he purposed to save. God could have chosen to save all men (for he had the power and authority to do so) or he could have chosen to save none (for he was under no obligation to show mercy to any) - but he did neither. Instead, he chose to save some and to exclude others. His eternal choice of particular sinners for salvation was not based upon any foreseen act or response on the part of those selected, but was based solely on his own good pleasure and sovereign will. Thus, election was not determined by, or conditioned upon, anything that men would do, but resulted entirely from God's self-determined purpose.
Those who were not chosen for salvation were passed by and left to their own evil devices and choices. It is not within the creature's jurisdiction to call into question the justice of the creator for not choosing everyone for salvation. It is enough to know that the judge of the earth has done right. It should, however, be kept in mind that if God had not graciously chosen a people for himself and sovereignly determined to provide salvation for them and apply it to them, none would be saved. The fact that he did this for some, to the exclusion of others, is in no way unfair to the latter group, unless of course one maintains that God was under obligation to provide salvation for sinners - a position which the Bible utterly rejects.
The act of election itself saved no one; what it did was to mark out certain individuals for salvation. Consequently, the doctrine of election must not be divorced from the doctrines of human guilt, redemption, and regeneration, or else it will be distorted and misrepresented. In other words, if the Father's act of election is to be kept in its proper biblical balance and correctly understood, it must be related to the redeeming work of the Son, who gave himself to save the elect, and to the renewing work of the Spirit, who brings the elect to faith in Christ.
A Chosen People
Deuteronomy 10:14-15; Psalm 33:12; Psalm 65:4; Psalm 106:5; Haggai 2:23; Matthew 11:27; Matthew 22:14; Matthew 22:22; Matthew 22:24; Matthew 24:31; Luke 18:7; Romans 8:28-30; Romans 8:33; Romans 11:28; Colossians 3:12; 1 Thessalonians 5:9; Titus 1:1; 1 Peter 1:1-2; 1 Peter 2:8-9; Revelation 17:14.
Election Not Based on Foreseen Responses
Mark 13:20; John 15:16; Acts 13:48; Acts 18:27; Romans 9:11-13; Romans 9:16; Romans 10:20; 1 Corinthians 1:27-29; Philippians 1:29; Philippians 2:12-13; Ephesians 1:4; Ephesians 2:10; 1 Thessalonians 1:4-5; 2 Thessalonians 2:13-14; 2 Timothy 1:9; James 2:5; Revelation 13:8; Revelation 17:8.
Election Precedes Salvation
Acts 13:48; Romans 11:7; Ephesians 1:4; 1 Thessalonians 1:4; 2 Thessalonians 2:13-14; 2 Timothy 2:10.
Election Based on Sovereign Mercy
Exodus 33:19; Deuteronomy 7:6-7; Matthew 20:15; Romans 9:10-24; Romans 11:4-6; Romans 11:33-36; Ephesians 1:5.
Limited Atonement (or Particular Redemption)
Historical or mainline Calvinism has consistently maintained that Christ's redeeming work was definite in design and accomplishment - that it was intended to render complete satisfaction for certain specified sinners, and that it actually secured salvation for these individuals and for no one else. The salvation which Christ earned for his people includes everything involved in bringing them into a right relationship with God, including the gifts of faith and repentance. Christ did not die simply to make it possible for God to pardon sinners. Neither does God leave it up to sinners to decide whether or not Christ's work will be effective. On the contrary, all for whom Christ sacrificed himself will be saved infallibly. Redemption, therefore, was designed to bring to pass God's purpose of election.
All Calvinists agree that Christ's obedience and suffering were of infinite value, and that if God had so willed, the satisfaction rendered by Christ would have saved every member of the human race. It would have required no more obedience nor any greater suffering for Christ to have secured salvation for every man, woman, and child who ever lived than it did for him to secure salvation for the elect only. But he came into the world to represent and save only those given to him by the Father. Thus, Christ's saving work was limited in that it was designed to save some and not others, but it was not limited in value, for it was of infinite worth and would have secured salvation for everyone if this had been God's intention.
The Arminians also place a limitation on the atoning work of Christ, but one of a much different nature. They hold that Christ's saving work was designed to make possible the salvation of all men on the condition that they believe, but that Christ's death in itself did not actually secure or guarantee salvation for anyone.
Since not all men will be saved as the result of Christ's redeeming work, a limitation must be admitted. Either the atonement was limited in that it was designed to secure salvation for certain sinners, but not for others, or it was limited in that it was not intended to secure salvation for any, but was designed only to make it possible for God to pardon sinners on the condition that they believe. In other words, one must limit its design either in extent (it was not intended for all) or in effectiveness (it did not secure salvation for any). As Boettner so aptly observes, for the Calvinist, the atonement "is like a narrow bridge which goes all the way across the stream; for the Arminian it is like a great wide bridge that goes only half-way across."
Jesus Actually Saves
Matthew 1:21; Luke 19:10; Acts 5:31; Romans 3:24-25; Romans 5:8-9; Romans 5:10; 1 Corinthians 1:30; 2 Corinthians 5:18-19; 2 Corinthians 5:21; Galatians 1:3-4; Galatians 3:13; Ephesians 1:3-4; Ephesians 2:15-16; Ephesians 5:25-26; Philippians 1:29; Colossians 1:13-14; Colossians 1:21-22; 1 Timothy 1:15; Titus 2:14; Titus 3:5-6; Hebrews 9:12; Hebrews 9:14; Hebrews 13:12; 1 Peter 2:24; 1 Peter 3:18; 1 John 1:7.
Jesus Fulfills the Eternal Covenant
John 6:35-40; John 10:11; John 10:14-18; John 10:24-29; John 17:1-11; John 17:20; John 17:24-26; Romans 5:12; Romans 5:17-19; Ephesians 1:3-12.
How Jesus Died for "All" and Yet for a Particular People )
These texts speak of Christ's saving work in general terms: John 1:9; John 1:29; John 3:16-17; John 4:42; 2 Corinthians 5:14-15; 2 Corinthians 5:18-19; 1 Timothy 2:4-6; Hebrews 2:9; 2 Peter 3:9; 1 John 2:1-2; 1 John 4:14.
One reason for the use of these expressions was to correct the false notion that salvation was for the Jews alone. Such phrases as "the world," "all men," "all nations," and "every creature" were used by the New Testament writers to emphatically correct this mistake. These expressions are intended to show that Christ died for all men without distinction (i.e., he died for Jews and Gentiles alike), but they are not intended to indicate that Christ died for all men without exception (i.e., he did not die for the purpose of saving each and every lost sinner).
These texts speak of Christ'ss saving work in definite terms and show that it was intended to infallibly save a particular people, namely, those given to him by the Father: Matthew 1:21; Matthew 20:28; Matthew 26:28; John 10:11; John 11:50-53; Acts 20:28; Romans 8:32-34; Ephesians 5:25-27; Hebrews 2:17; Hebrews 3:1; Hebrews 9:15; Hebrews 9:28; Revelation 5:9.
Irresistible Grace (or the Efficacious Call of the Spirit)
Although the general outward call of the gospel can be, and often is, rejected, the special inward call of the Spirit never fails to result in the conversion of those to whom it is made. This special call is not made to all sinners, but is issued to the elect only. The Spirit is in no way dependent upon their help or cooperation for success in his work of bringing them to Christ. It is for this reason that Calvinists speak of the Spirit's call and of God's grace in saving sinners as being "efficacious," "invincible," or "irresistible." The grace which the Holy Spirit extends to the elect cannot be thwarted or refused; it never fails to bring them to true faith in Christ.
The Spirit Saves
Romans 8:14; 1 Corinthians 2:10-13; 1 Corinthians 6:11; 1 Corinthians 12:3; 2 Corinthians 3:6; 2 Corinthians 3:17-18; 1 Peter 1:1-2.
The Spirit Gives New Birth
Deuteronomy 30:6; Ezekiel 11:19; Ezekiel 36:26-27; John 1:12-13; John 3:3-8; John 5:21; 2 Corinthians 5:17-18; Galatians 6:15; Ephesians 2:5; Ephesians 2:10; Colossians 2:13; Titus 3:5; 1 Peter 1:3; 1 Peter 1:23; 1 John 5:4.
The Spirit Reveals the Secrets of God
Matthew 11:25-27; Matthew 13:10-11; Matthew 13:16; Matthew 16:15-17; Luke 8:10; Luke 10:21; John 6:37; John 6:44-45; John 6:64-65; John 10:3-6; John 10:16; John 10:26-29; 1 Corinthians 2:14; Ephesians 1:17-18.
The Spirit Gives Faith and Repentance
Acts 5:31; Acts 11:18; Acts 13:48; Acts 16:14; Acts 18:27; Ephesians 2:8-9; Philippians 1:29; 2 Timothy 2:25-26.
The Spirit Effectually Calls
Romans 1:6-7; Romans 8:30; Romans 9:23-24; 1 Corinthians 1:1-2; 1 Corinthians 1:9; 1 Corinthians 1:23-31; Galatians 1:15-16; Ephesians 4:4; 2 Timothy 1:9; Hebrews 9:15; Jude 1:1; 1 Peter 1:15; 1 Peter 2:9; 1 Peter 5:10; 2 Peter 1:3; Revelation 17:14.
Salvation Given by a Sovereign God
Isaiah 55:11; John 3:27; John 17:2; Romans 9:16; 1 Corinthians 3:6-7; 1 Corinthians 4:7; Philippians 2:12-13; James 1:18; 1 John 5:20.
The Perseverance of the Saints (or the Security of Believers)
The elect are not only redeemed by Christ and renewed by the Spirit, but also kept in faith by the almighty power of God. All those who are spiritually united to Christ through regeneration are eternally secure in him. Nothing can separate them from the eternal and unchangeable love of God. They have been predestined to eternal glory and are therefore assured of heaven.
Isaiah 43:1-3; Isaiah 54:10; Jeremiah 32:40; Matthew 18:12-14; John 3:16; John 3:36; John 5:24; John 6:35-40; John 6:47; John 10:27-30; John 17:11-12; John 17:15; Romans 5:8-10; Romans 8:1; Romans 8:35-39; 1 Corinthians 1:7-9; 1 Corinthians 10:13; 2 Corinthians 4:14; 2 Corinthians 4:17; Ephesians 1:5; Ephesians 1:13-14; Ephesians 4:30; Colossians 3:3-4; 1 Thessalonians 5:23-24; 2 Timothy 4:18; Hebrews 9:12; Hebrews 9:15; Hebrews 10:14; Hebrews 12:28; 1 Peter 1:3-5; 1 John 2:19; 1 John 2:25; 1 John 5:4; 1 John 5:11-13; 1 John 5:20; Jude 1:1; Jude 1:24-25.
Footnotes
(1) From this point onward, unless stated otherwise, the explanations of TULIP and corresponding biblical text arrangements have been adapted from David N. Steele, Curtis C. Thomas, and S. Lance Quinn, The Five Points of Calvinism (Second Edition), P and R Publishing, 2004, pp. 17-71.
(2) Further explanation adapted from James R. White, The Potter's Freedom, Calvary Press Publishing, 2000, pp. 135-151:
A set of three verses is often used as evidence that God wants to save all men without exception, but is unable to do so outside of their freely willing it. The three verses - the Arminian "big three" - are: Matthew 23:37; 1 Timothy 2:4; 2 Peter 3:9.
Matthew 23:37
This passage comes in the midst of the proclamation of judgment upon the leaders of the Jews. Matthew 23 contains the strongest denunciations of the scribes and Pharisees in all of the gospels.
Who, then, is "Jerusalem"? It is assumed by Arminian writers that "Jerusalem" represents individual Jews who are, therefore, capable of resisting the work and will of Christ. But upon what warrant do we leap from "Jerusalem" to "individual Jews"? The context would not lead us to conclude that this is to be taken in a universal sense. Jesus is condemning the Jewish leaders, and it is to them that he refers here. This is clearly seen in that:
1. It is to the leaders that God sent prophets.
2. It was the Jewish leaders who killed the prophets and those sent to them.
3. Jesus speaks of "your children," differentiating those to whom he is speaking from those that the Lord desired to gather together.
4. The context refers to the Jewish leaders, scribes, and Pharisees.
A vitally important point to make here is that the ones the Lord desired to gather are not the ones who were not willing! Jesus speaks to the leaders about their children that they, the leaders, would not allow him to gather. Jesus was not seeking to gather the leaders, but their children. This one consideration alone renders the passage useless for the Arminian seeking to establish freewillism. The children of the leaders would be Jews who were hindered by the Jewish leaders from hearing Christ. The "you would not" then is referring to the same men indicated by the context: The Jewish leaders who were unwilling to allow those under their authority to hear the proclamation of the Christ. This verse, then, is speaking to the same issues raised earlier in Matthew 23:13.
1 Timothy 2:4
The key to this passage, again, is the context: 1 Timothy 2:1-6.
The first appearance of the phrase "all men" comes at the end of 1 Timothy 2:1, and its meaning is unambiguous. Paul is not instructing Timothy to initiate never-ending prayer meetings where the Ephesian phone book would be opened and every single person listed therein would become the object of prayer. The very next phrase of the sentence explains Paul's meaning: "…for kings and all who are in authority." Why would Paul have to given such instructions?
We must remember that the early Christians were a persecuted people, and normally the persecution came from those in positions of power and authority. It is easy to understand why there would have to be apostolic commandments given to pray for the very ones who were using their power and authority to persecute these Christians.
Who are kings and all who are in authority? They are kinds of men, classes of men. Paul often spoke of "all men" in this fashion. For example, in Titus 2:11, when Paul speaks of the grace of God which brings salvation appearing to "all men," he clearly means all kinds of men, for the context, both before and after, speaks of kinds of men. In the previous verses Paul addresses such groups as older men (Titus 2:2), older women (Titus 2:3), younger women (Titus 2:2), older women (Titus 2:3), younger women (Titus 2:4), young men (Titus 2:6), bondslaves (Titus 2:9-10), and rulers and authorities (Titus 3:1). No one would suggest that in fact Paul is speaking of every single older man, older woman, etc.; he speaks of kinds of people within a particular group, that being the fellowship of the church. Likewise, "rulers" and "authorities" are obviously generic classifications that everyone would understand needs to be applied to specific locations in specific times.
The same kind of usage (all kinds of mean being in view) is found elsewhere in Paul, such as Titus 3:2. This should be connected to the fact that in the very commissioning of Paul, this phrase is used in a way that cannot be made universal in scope (Acts 22:15). Of course, Paul would not think that these words meant that he would witness of Christ to every single individual human being on the planet. Instead, he would have surely understood this to mean all kinds and races of men. Likewise, the allegation against Paul was that he preached to all men everywhere against the Jews and the Law and the Temple (Acts 21:28). Paul speaks of kinds of people in other places as well (Galatians 3:28; Colossians 3:11). So it is perfectly consistent with the immediate and broader context of Paul's writings to recognize this use of "all men" in a generic fashion.
Returning to 1 Timothy 2, Paul then states that such prayers for all kinds of men is good and acceptable "in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth." If we are consistent with the preceding context we will see "all men" here in the same manner as "all men" of the preceding verses: All kinds of men, whether rulers or kings (yes, God even saves people who used to persecute Christians, a fact Paul knew all too well). But thereis much more reason to understand Paul's statement in this way.
Almost invariably, proponents of Arminianism isolate this passage from the two verses that follow. This must happen of necessity for the questions that can be asked of the non-Reformed position based upon 1 Timothy 2:5-6 are weighty indeed. 1 Timothy 2:5 begins with the word "for," indicating the connection between the statement made in 1 Timothy 2:3-4 and the explanation in 1 Timothy 2:5-6. Why should Christians pray that all men, including kings and rulers, be saved and come to a knowledge of the truth? Because there is only one way of salvation, and without a knowledge of that truth, no man can be saved. Paul says, "…there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." This immediately takes us into the meat of the discussion of the atonement, but for now just a few points should be made.
First, if one takes "all men" in 1 Timothy 2:4 to mean "all men individually," does it not follow that Christ of necessity must be mediator for all men as well? If one says, "Yes, Christ mediates for every single human being," does it not follow that Christ fails as mediator every times a person negates his work by their all-powerful act of free will? One could hope that no biblical scholar would ever promote such an idea, for anyone familiar with the relationship between atonement, mediation, and intercession in the book of Hebrews knows well that to make such an assertion puts the entire argument of Hebrews 7-10 on its head. For the moment, we simply point out that it is far more consistent with biblical theology to recognize that Christ mediates in behalf of the elect and perfectly saves them than it is to assert that Christ mediates for all (but fails to save all).
The second point is closely related to the first: The ransom that Christ gives in his self-sacrifice is either a saving ransom or a non-saving ransom. If it is actual and really made in behalf of all men, then inevitably all men would be saved. But we again see that it is far more consistent to recognize that the same meaning for "all men" and "all" flows through the entire passage, and when we look at the inarguably clear statements of Scripture regarding the actual intention and result of Christ's cross-work, we will see that there is no other consistent means of interpreting these words in 1 Timothy.
2 Peter 3:9
This is surely the most popular passage cited (almost never with any reference to the context) to "prove" that God could not possibly desire to save a specific people but instead desires to save every single individual person, thereby denying election and predestination.The text seems inarguably clear. But it is always good to see a text in its own context: 2 Peter 3:3-13.
Immediately one sees that unlike such passages as Ephesians 1, Romans 8-9, or John 6, this passage is not speaking about salvation as its topic. The reference to "coming to repentance" in 2 Peter 3:9 is made in passing. The topic is the coming of Christ. In the last days mockers will question the validity of his promise. Peter is explaining the reason why the coming of Christ has been delayed as long as it has. The day of the Lord, he says, will come like a thief, and it will come at God's own time.
But the next thing that stands out upon the reading of the passage is the clear identification of the audience to whom Peter is speaking. When speaking of the mockers he refers to them in the third person as "them." But everywhere else he speaks directly to his audience as the "beloved" and "you." He speaks of how his audience should behave "in holy conduct and godliness," and says that they look for the day of the Lord. He includes himself in this group in 2 Peter 3:13, where "we are looking for a new heaven and a new earth." This is vitally important, for the assumption made by the Arminian is that when 2 Peter 3:9 says the Lord is "patient toward you" that this "you" refers to everyone. Likewise, then, when it says "not wishing for any to perish" but "all to come to repentance," it is assumed that the "any" and "all" refers to anyone at all of the human race. Yet, the context indicates that the audience is quite specific. In any other passage of Scripture the interpreter would realize that we must decide who the "you" refers to and use this to limit the "any" and "all" of 2 Peter 3:9. For some reason, that simple and fundamental necessity is overlooked when this passage is cited.
2 Peter 1:1-3 tells us the specific identity of the audience to whom Peter is writing. Peter writes to a specific group, not to all of mankind. "To those who have received a faith of the same kind as ours." This surely limits the context to the saved, for they have received this faith "by the righteousness of our God and Savior, Jesus Christ". There is nothing in 2 Peter 3 that indicates a change in audience, and much to tell us the audience remains exactly the same.
Since this is so, it becomes quite clear that the Arminian is badly misusing this passage by ignoring what Peter is really saying. The patience of the Lord is displayed toward his elect people (the "you" of 2 Peter 3:9). Therefore, the "not wishing any to perish" must be limited to the same group already in view: The elect. In the same way, the "all to come to repentance" must be the very same group. In essence Peter is saying the coming of the Lord has been delayed so that all the elect of God can be gathered in. Any modern Christian lives and knows Christ solely because God's purpose has been to gather in his election down throughthe ages to this present day. There is no reason to expand the context of the passage into a universal proclamation of a desire on God's part that every single person come to repentance. Instead, it is clearly his plan and his will that all the elect come to repentance, and they most assuredly will do so.
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Related Resources
The Five Points of Calvinism PDF by R L Dabney
The Five Points of Calvinism by W J Seaton
What the Bible Says About the Doctrines of Grace (eBook) by Nathan Pitchford
The Doctrines of Grace - MP3 Series + Manuscripts by John Macarthur
What We Believe About the Five Points of Calvinism by Johin Piper
The Doctrines of Grace (MP3 Series) by Dr. Arturo Azurdia III
The Five Points of Calvinism (MP3 Series) by Albert Martin
Election Bible verses
Ephesians 1:4-5 ESV
Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will,
John 15:16 ESV
You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.
Romans 8:28-30 ESV
And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
Revelation 13:8 ESV
And all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.
2 Thessalonians 2:13 ESV
But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.
2 Timothy 1:9 ESV
Who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,
Revelation 3:20 ESV
Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me.
Ephesians 1:4 ESV
Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
Acts 13:48 ESV
And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
John 6:44 ESV
No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.
Romans 9:16 ESV
So then it depends not on human will or exertion, but on God, who has mercy.
John 6:37 ESV
All that the Father gives me will come to me, and whoever comes to me I will never cast out.
Sunday, December 27, 2015
We Must be Holy
"We must be holy, because this is one grand end and purpose for which Christ came into the world. . . . Jesus is a complete Saviour. He does not merely take away the guilt of a believer's sin, he does more—he breaks its power" - J.C. Ryle. (1 Pet. 1:2; Rom. 8:29; Eph. 1:4; 2 Tim. 1:9; Heb. 12:10)
Holiness
"The pursuit of holiness feels like one more thing to worry about in your already impossible life. Sure, it would be great to be a better person, and you do hope to avoid the really big sins. But you figure, since we're saved by grace, holiness is not required of you, and frankly, your life seems fine without it.
The hole in our holiness is that we don't really care much about it. Passionate exhortation to pursue gospel-driven holiness is barely heard in most of our churches. It's not that we don't talk about sin or encourage decent behavior. Too many sermons are basically self-help seminars on becoming a better you. That's moralism, and it's not helpful. Any gospel which says only what you must do and never announces what Christ has done is no gospel at all.
So I'm not talking about getting beat up every Sunday for watching SportsCenter and driving an SUV. I'm talking about the failure of Christians, especially younger generations and especially those most disdainful of "religion" and "legalism," to take seriously one of the great aims of our redemption and one of the required evidences for eternal life—our holiness." - Kevin DeYoung
Saturday, December 26, 2015
Responsibility
"Men, your primary responsibility in your home, after your wife, is you to disciple your own children. And if you don't do it, you're in sin; you are in sin. And if you turn it over to a Sunday school teacher, you are in sin. And you are to be teaching these children more than just stories about animals that went into Noah's ark. You're to be teaching them about God, about radical depravity, about blood atonement, about propitiation, expiation, justification, sanctification; you are to teach your children!"
– Paul Washer, sermon,
"The Christian Life," part 1.
Depravity of Man
"The fall deprived man of no mental or moral faculty, but it took from him power to use them aright. They were brought under the influence of sin, so that he was no longer capable of doing anything pleasing to God. Depravity is all-pervading, extending to the whole man. It consists of spiritual ignorance, blindness, darkness, folly, rebellion, perverseness, spiritual disobedience, hardness of heart, a total insensibility to and disrelish of spiritual and divine things. Prune and trim a corrupt tree as much as you will, it can never be made to yield good fruit. The apostle declared, "I know that in me (that is, in my flesh) dwelleth no good thing"(Romans 7:18). Every man must be born again before he can be acceptable to a Holy God." ~ A.W. Pink
From Basic Theology Facebook page
Gracethrufaith
Question of the Day:
Q. Can you explain hyper-grace to me? And is it scriptural?
A. Hyper-grace (sometimes called free grace) is a man made term used to define a view of the doctrine of grace that some people feel is extreme. They see it as giving believers the freedom to act however they please without regard for the behavioral standards the Bible teaches.
In my opinion what men have called hyper-grace is what the Bible really teaches about grace. All of our sins, past, present, and future are forgiven (Colossians 2:13-14) we are now a new creation (2 Cor. 5:17) and when we sin, God doesn't attribute our sins to us, but to the sin nature that still lives within us (Romans 7:18-20). From His perspective we're as righteous as He is (2 Cor. 5:21) having been made perfect forever by the Lord's once-for-all-time sacrifice (Hebrews 10:12-14).
It is true that an immature believer can abuse the privileges afforded to us by God's grace. But detractors fail to consider two things. First, all believers have the indwelling Holy Spirit, who counsels us on appropriate behavior and convicts us of our sins. When we sin, He drives us to the foot of the cross for confession and forgiveness as taught by 1 John 1:9 which immediately purifies us again from all unrighteousness.
Second, the freedom God's grace gives us inspires a sense of gratitude that causes us to want to please God through our behavior.
Whenever rules are imposed, our sin nature wants to break them, and as Paul pointed out the harder we try to obey, the stronger the urge to rebel becomes. But people who are free to do whatever they want also have the freedom to do what is right. They understand what Paul meant when he said, "Everything is permissible – but not everything is beneficial. Everything is permissible – but not everything is constructive" (1 Cor. 10:23).
I obviously can't prove this, but I wouldn't be surprised if on the whole, advocates of free grace come closer to truly living the victorious Christian life than any other group of believers.
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Friday, December 25, 2015
Worship Music
"Jesus is the only mediator between God and man. He alone is the One who brings us to God. The popular but mistaken notions regarding worship music undermine this foundational truth of the Christian faith. It is also ironic that while many Christians deny the sacramental role of those ordinances which the Lord Himself has given to the church (baptism and the Lord's Supper) they are eager to grant music sacramental powers. Music and "the worship experience" are viewed as means by which we enter the presence of God and receive his saving benefits. There is simply no evidence whatsoever in Scripture that music mediates direct encounters or experiences with God. This is a common pagan notion. It is far from Christian."
From www.crosswalk.com
Thursday, December 24, 2015
Sovereignty and Predestination
"Why are the great and grand truths of the sovereignty of God, of eternal predestination, and of particular and sovereign grace so infrequently maintained throughout the history of the church, and when they are, why are they maintained only for very short periods of time? I can come to only one conclusion: Their unpopularity is due to the fact that these doctrines are thoroughly and completely God-centered and God-glorifying. Men, even in the church, will not have it that way. They want glory for themselves. They do not want God alone to receive glory. Man insists on his own place, his own prerogatives, his own importance. He wants to retain some of the tattered remnants of a pride that burns white-hot in his heart and is shattered only by the blow of the truth of the absolute sovereignty of God. So he attacks those doctrines, attacks them vigorously in one way or another. He attacks them by denying them. He attacks them by trying to kill them with silence. It would be interesting to ask a thousand people in any Reformed church, "When is the last time you have heard a sermon that was devoted exclusively to the doctrine of sovereign election or, much less, to the doctrine of sovereign reprobation? How many have you heard over the past year or two?" Silence is an effective weapon, it seems, to destroy these doctrines.
These doctrines are also openly attacked by those who profess to be Reformed and Calvinistic but introduce doctrines into the confession of the church that are at odds with and ultimately destroy the doctrines of the sovereignty of God. I refer to such teachings as God's love for all men without distinction; Christ's atoning sacrifice on the cross for the whole world, head for head; a desire on God's part, expressed in the preaching of the gospel, to save everyone who hears the gospel — better known as the well-meant gospel offer, which has become a sacred cow in countless circles. In the British Isles, for example, it has repeatedly come to my attention that one can teach any heresy under the face of the heavens and no one will turn a hair. But let someone deny the well-meant gospel offer and the wrath of the entire evangelical and Presbyterian world comes crashing down on his head, as if the only heresy that is of any account in today's world is the truth of sovereign and particular grace.
That is the situation in the church world. It is sad"
- From post below
Wednesday, December 23, 2015
Tuesday, December 22, 2015
Justification
"The justification of a sinner is instantaneous and complete. . . . It is an all-comprehending act of God. All the sins of a believer, past, present, and future, are pardoned when he is justified. The sum-total of his sin, all of which is before the Divine eye at the instant when God pronounces him a justified person, is blotted out or covered over by one act of God. Consequently, there is no repetition in the Divine mind of the act of justification; as there is no repetition of the atoning death of Christ, upon which it rests."
– William G. T. Shedd
Dogmatic Theology, Volume 2 (New York: Scribner's, 1891), 545
Monday, December 21, 2015
Interesting quote from "The Power of Suffering: Strengthening Your Faith in the Refiner's Fire"
Hi – I'm reading "The Power of Suffering: Strengthening Your Faith in the Refiner's Fire" by John MacArthur Jr. and wanted to share this quote with you.
"Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. (Matt. 5:10–12) It is clear from these and other warnings (see Mark 13:9–13) that Jesus saw animosity toward believers from the unbelieving world, along with whatever pain and suffering might accompany it, as normal and expected."
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http://amzn.to/1r0LubW
Interesting quote from "The Power of Suffering: Strengthening Your Faith in the Refiner's Fire"
Hi – I'm reading "The Power of Suffering: Strengthening Your Faith in the Refiner's Fire" by John MacArthur Jr. and wanted to share this quote with you.
"We can rest assured that even if we do not see or understand the reason for a particular instance of adversity and are caught off guard, God is not caught off guard. Jesus, as God's Son, knew that trials and persecutions were to be expected within the experiences of all genuine believers through the centuries. Jesus Predicts Hostility from the World In the midst of His Upper Room Discourse,"
Start reading this book for free: http://amzn.to/1J2zvUk
--------------
Read on the go for free – download Kindle for Android, iOS, PC, Mac and more
http://amzn.to/1r0LubW
Sunday, December 20, 2015
Chosen, Election
THE CALLED ONES, THE CHOSEN ONES
-Those who are given to the Son by the Father
-Those who He will never lose nor cast out
-Those who will be with Him in glory
Deuteronomy 7:6
For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.
Matthew 22:14
For many are called, but few are chosen.
John 6:37
All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
John 6:44
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
John 15:16
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
Romans 8:28-30
And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Ephesians 1:4-6
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Ephesians 1:11
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Ephesians 2:8-10
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
1 Peter 2:9
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.
2 Thessalonians 2:13-14
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
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Luther on Galatians 5:19
"The fatuous idea that a person can be holy by himself denies God the pleasure of saving sinners. God must therefore first take the sledge-hammer of the Law in His fists and smash the beast of self-righteousness and its brood of self-confidence, self wisdom, and self-help. When the conscience has been thoroughly frightened by the Law it welcomes the Gospel of grace with its message of a Savior Who came–not to break the bruised reed nor to quench the smoking flax–but to preach glad tidings to the poor, to heal the broken-hearted, and to grant forgiveness of sins to all the captives."
– Martin Luther
Luther's commentary on Galatians (specifically 3.19)
Saturday, December 19, 2015
Friday, December 18, 2015
No one can come to me Unless
"No one can come to me UNLESS ...." (Jn 6:44, 65)
I. They simply choose to do so - Pelagianism
II. They get nudged/woo'd by the Father - Arminianism
III. The Father DRAWS them - JESUS.
The BEST word an omniscient God's perfect Son could think of to use to make HIS point here was a word that consistently has only one meaning in scripture - to compel, draw/haul forcibly, irresistibly. The Greek word ἑλκύω (helkuo), used in Jn 6:44, means literally, "to haul, to drag". In it's figurative usage in the New Testament it means to legally, forcibly compel and or, to persuasively attract, draw into.
When we consider the other 6 passages in which we see helkuo used in scripture, in NONE of them is the meaning anything less or other than irresistibly drawn, compelled, pulled, dragged. See Jn 18:10, 21:6; Acts 16:19, 21:30; Jas 2:6.
Strong's Concordance defines helkuo:
"Short Definition: I drag, draw, pull, persuade;
Definition: I drag, draw, pull, persuade, unsheathe."
FACT;
What Jesus did NOT say was "No one can come to me unless THEY so choose"!
- man centred theology denies what Jesus affirmed. HIS truth was about what GOD does and must do. Most professing believers are very confused in their SELF-exalting, God denying affirmations of what THEY did/do.
The Greek word "can" is δύναμαι, and means "have power, able, ability".
In Jn 6:44, 65 Jesus emphatically, expressly, openly DENIED what most professing believers affirm! By denying that ANY person "CAN" - is able to come to Him in faith, UNLESS God the Father does something whereby HE "helkuo's" them to Jesus BY "granting" it to them to come, Jesus in the most obvious way possible, denied the very premise of libertarian free-will!
"No one can ...UNLESS GOD..." leaves NO room for the person himself to simply choose to do so!
As IF coming to Jesus Christ in true repentant faith, understanding He IS LORD, Saviour, Emmanuel - is in fact no different than a choice to eat toast or cereal! My goodness, what passes for sound doctrine these days among professing believers
....For good reason are we called "sheep" ...and it's not really the endearing compliment many might suppose it is. Sheep are very dumb 😐
To an expert fisherman, Jesus said "I will make you a fisher of men" ! That fisherman got the analogy! In THOSE days they fished by trawling with a big net - fish had no chance! Even by hook and line, many a fish will thrash about attempting to resist. But unless there is a faulty hook or line, or an inept fisherman, all its resistance is futile! One way or another, once hooked, it's getting DRAWN in - Dan 4:35! 😇
>>>GOD is not an inept fisherman.
May God give light."
- John Michael Platagia
Thursday, December 17, 2015
Wednesday, December 16, 2015
Tuesday, December 15, 2015
Monday, December 14, 2015
Sunday, December 13, 2015
Saturday, December 12, 2015
Friday, December 11, 2015
Thursday, December 10, 2015
No Fear
"If you've known me for long, you know that I am not a big fan of fear. I want to be full of love, not fear.
There is, however, one "fear" that I embrace and want more of. That is Fear of the Lord. Not "I'm afraid" fear, but "I'm in awe" Fear. The acknowledgement of unbridled power and our lack of ability to control or manipulate Him. Which leads to only one desirable response...humble submission to God, His will, and His ways.
Proverbs says, the fear of the Lord is the beginning of wisdom. May this one Fear dwell deepest in our hearts."
- Carl Medieas
Wednesday, December 9, 2015
Tuesday, December 8, 2015
Monday, December 7, 2015
Sunday, December 6, 2015
Saturday, December 5, 2015
Thoughts on smooth things
Isaiah 30:10 - "Tell us Smooth things" ESV
Even in Isaiah's day, the people did not want to hear the truth. "Give us no more visions of what is right" NIV.
Don't tell me truth, don't tell me what God is saying or has said. Just tell me what I want to hear to make me feel good. Sound familiar? It's still happening. Why do so many people flock to these huge churches that keep growing? Why do so many people listen to these "smooth things?" People have not changed. We still want to have our ears tickled and minds satisfied. We don't want to hear of our own sinfulness, and our own depravity. We don't want to hear about laying down our life, our need for repentance, and our need for a Saviour.
It still continues to this day.