Feeding God's Flock

2008-04-10T19:45:00.000-07:00

An Appeal to Closet Calvinists

2007-06-15T17:39:00.001-07:00

By Randy Seiver

This appeal is addressed to those evangelical pastors and Christian teachers who admit to a belief in God's sovereign grace but, for reasons which we shall discuss in this booklet, never preach or teach this truth. For the lack of a better designation, we will refer to such pastors and teachers as 'closet Calvinists.'

A Description of a Closet Calvinist

Like many of his contemporaries in the Lord's work, the closet Calvinist is quite bold when he expounds those truths that he knows his hearers already believe. Notice how courageous he is when he proclaims popular evangelical opinions that are calculated to please the ears of those who have gathered to fulfill their religious obligation for another week. Yet, there are some biblical truths that cause him to cower in the cloistered safety of his 'study' where, if cornered, he might own up to believing some of the 'deeper truths' of Scripture. On these rare occasions, he will quickly explain that the 'meat of the Word' is not for everyone. Meat is only intended for the mature to masticate in the seclusion of their closets. It is surely not good for the sheep.

Devastating Effects

The truth is, the closet Calvinist knows that, to fleshly minds, some biblical truths are more palatable than others. His loud proclamation can be heard for miles when he declares some of these more tasty truths. He is often heard by thousands of people who will marvel at the great work that he is doing. The tragedy is that his ministry is having a devastating effect on the Church. Closet Calvinists are guilty of allowing fleshly hearers to persist in the delusion that they love the truth of God and the God of truth. The reality is that if he were honest in his teaching about God's attributes and His discriminating decrees, many of his hearers would go back and walk no more with him (see John 6: 65-6). A more serious effect of the closet Calvinist's sinful silence is that he is robbing Christ's sheep of the very truths that God intended for their spiritual growth and edification.

In his classic book, Personal Declension and Revival of Religion in the Soul, written over a century and a half ago, Octavius Winslow warned of the devastating effects of holding back God's revealed truth. He wrote,

Is there not in the present day a criminal keeping back by some, and a painful undervaluing by others, of the scriptural and holy doctrines of grace [italics his]?-The doctrines which unfold the eternity of God's love to His people-the sovereignty of his grace in their election-the effectual power of the Spirit in their calling-the free justification of their persons through the imputed righteousness of Christ, and the entire putting away of their sins by his atoning blood-the solemn obligation to 'live soberly, righteously, and godly in this present evil world,' and the certainty of their final glorification in the world to come,-are not these Divinely-revealed truths, at the present moment, and by the great mass of Christian professors and preachers, excluded from our pulpits and exiled from our land" are they not considered mean and unfashionable? and, having lost their savor with many, are they not cast out and trodden under foot of men? We verily and solemnly believe that it is so. By some they are professedly received, but criminally held back; by others they are professedly preached, but with such timidity and obscurity, as to render them of none effect: and by the many they are disbelieved altogether, and therefore openly and boldly denied! And yet, these are the doctrines which shine so luminously in every page of the apostle's writings-these are the doctrines which formed the grand themes of Christ's ministration,-and these are the doctrines, to the preaching of which by the reformers, we owe all the civil and religious liberty which, as a nation, we now possess. We hesitate not, then, to say that, along 'with the denial or the undervaluing of these doctrines of grace, there will go forth an influence that will wither the spirituality and obstruct the prosperity of the churches of our land. It is true, an outward appearance of fruitfulness may follow the exhibition of opposite and conflicting doctrines,-crowds may flock to their standard, and multitudes seem converted by their influence,-but soon these delusive appearances are seen to pass away. The time of trial and sifting comes', and then it is found-when, alas! too late to close the floodgate against the overwhelming evils which the preaching of error has produced-that the truth, and the truth only in the hands of the Eternal Spirit of God, can really enlighten the dark mind, regenerate the lifeless soul, and subdue and sanctify the rebellious heart: it is then discovered, that the true prosperity of a church, its stability, its spirituality, its vigor. and its holy influences, are essentially, and therefore inseparably, connected with a fearless and holy maintenance of the doctrines of grace; that where they are denied, or held back, or in any way obscured, there may indeed exist the form of godliness, but the power-the glorious, Divine, and sanctifying power-is wanting.¹

Knowing Concealment of the Truth

Now, let's be clear that we are not talking about those who are ignorant of these precious truths that God has revealed in His Word, the Bible. They have another reason for which they ought to be ashamed of themselves. Instead, we are talking about those who profess to know the truth, but willingly conceal it for expedience sake.

For example, there are many pastors who will tell you, behind closed doors, that they believe that, before the world began, God unconditionally chose those whom He intended to save. They will even admit that He determined beforehand to bring these chosen people to faith in His Son. Yet, they will tell you that these truths constitute the 'meat of the Word' and are not intended for everyone. The sad reality is that such preachers seldom, if ever, teach these truths to anyone.

Hard Questions

There are several questions that I would like to ask the closet Calvinist and his companions. I would be very grateful if they would give me a straight and satisfying answer.

First, what criterion do you use to distinguish the "meat of the Word' from the '"Milk of the Word?"

I suggest that the distinction between "milk" and "meat" prevalent in evangelicalism today is one that was foreign to the mind of the Apostle Paul. When he distinguished between the milk and meat of the Word, e.g., Cor 3:2, he referred not to two different classes of teaching but to two different ways of presenting the same teaching.This was the view of Charles Hodge, among others. Commenting on I Cor 3:2, he wrote,

What is the distinction which the apostle here makes between milk and meat? It is evidently not the distinction between the wisdom of the world and the wisdom of God' Paul did not preach the wisdom of the world to babes in Christ and the wisdom of God to advanced Christians. Neither does he sanction anything of the nature of the Disciplina Arcani, or doctrine of the hidden essence of Christianity, which was introduced in later times. For the sake either of conciliating the heathen, or of preventing believers from forming false notions of the gospel, it became common deliberately to conceal the truth. This is the foundation of the doctrine of reserve, as it is called. which the Romish church has so extensively practiced and taught, inculcating a blind faith, and keeping the people in ignorance [Does this sound familiar?] . . . The import of the figure leads to the conclusion that the difference is rather in the mode of instruction, than in the things taught. The same truth in one form is milk , in another form strong meat. "Christ," says Calvin, "is milk for babes, and strong meat for men." Every doctrine which can be taught to theologians, is taught to children. . . . The important truth is that there are not two sets of doctrine, a higher and a lower form of faith, one for the learned and the other for the unlearned; there is no part of the gospel which we are authorized to keep back from the people [emphases mine].²

God plainly revealed the teaching of free, sovereign and distinguishing grace in the Epistles of the New Testament Scriptures. Are we to assume that there were no new or weak believers in the churches to which the apostles published these truths so clearly. How can we explain the fact that they did not conceal these teachings, if they are only suitable for mature Christians?

Second, what right do you have to conceal the truth that God has revealed?

At times, closet Calvinists resort to Deuteronomy 29:29, "The secret things belong to the LORD our God. . . . " in an effort to excuse their lack of faithfulness in proclaiming God's truth. It is true that God has concealed the answers to some of our questions. These matters belong to Him, and we have no right to pry into them.This is a truth that should stand without controversy. Yet, this is not the only truth that is disclosed in Deut 29:29. The verse continues, "but the things revealed belong to us and to our sons forever, that we may observe all the words of this law." Just as we have no ability to reveal or pry into what God has concealed, so we do not have the right to conceal what God has revealed.

Tell me, you who love to quote the well-known Spurgeon, have you not heard Spurgeon? He was no closet Calvinist who exulted in the truth of unconditional election in the solitude of his study. No! He loved to preach on these grand old themes. He said in one of his many sermons on election,

It is no novelty, then, that I am preaching; no new doctrine. I love to proclaim these strong old doctrines that are called by nickname Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage to the past. and as I go, I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me. Were I a Pelagian, or a believer in free-will, I should have to walk for centuries all alone. Here and there a heretic, of no very honorable character might rise up and call me brother. But taking these things to be the standard of my faith, I see the land of the ancients peopled with my brethren. I behold multitudes who confess the same as I do, and acknowledge that this is the religion of God's own church [emphases mine].³

In his farewell address to the Ephesian elders, Paul reminded them of his faithfulness in declaring all the revealed wiII of God. He wrote,

I did not shrink from declaring to you anything that was profitable. . . . Therefore I testify to you this day, that I am innocent of the blood of all men. For I did not shrink from declaring to you the whole purpose of God (Acts 20:20-25).

The reason for such boldness is that Paul unequivocally believed these truths. For him, they were not mere academic propositions with which he might entertain himself in his more private moments. He perceived their value, as God's revealed truth, for abasing the sinner's arrogance and for training believers in practical godliness. Since he valued God's truth, he could not conceal it. In his second epistle to the Corinthians he wrote, "But having the same spirit of faith, according to what is written, 'I BELIEVED, THEREFORE I SPOKE' we also believe, therefore also we speak,". . . (2 Cor 4:13). If God's truth is burning in our hearts, ". . .we cannot but speak the things which we have seen and heard"(Acts 4:20). See also Jeremiah 20:9.

Paul tells us in the second chapter of I Corinthians that God's purpose in revelation is 'that we might know the things freely given to us by God' (I Cor 2:12).

If God has plainly revealed the truth of His sovereign grace, what right do you have to conceal it from those to whom it belongs?

Third, if your hearers remain fleshly after hearing all those teachings that your call 'the milk of the Word,' what do you now plan to do for them to bring them to maturity?

Such a situation existed among the addressees of the Epistle to the Hebrews.The writer of that treatise had many truths to teach his readers about Melchizedek, but they were dull of hearing. He told them that they needed milk and not solid food (meat).

Concerning him [Christ, a priest after the order of Melchizedek] we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness', for he is a babe. But solid food is for the mature, who because of practice have their senses trained to discern good and evil (Heb. 5:11-14)

What did he propose to do in that situation. Did he plan to leave them in their state of stupor and continue to feed them nothing but the 'milk of the Word?' Did he intend to conceal this important truth from them until they came to maturity? No! He understood that if they continued in this state, they would do so because they had never become Christians at all. It would profit nothing to continue to teach them those doctrines that belonged to the infant state of God's family. Pursuant to that purpose, he pressed on, in Hebrews seven, with the meaty doctrine of Melchizedek.The lesson this teaches is that we can never hope to mature God's people as long as we continue to conceal from them those truths that God has revealed for their growth and development.

Fourth, if it is not yet time to teach your people the truth of God's distinguishing grace, how will you know when that time has come?

What evidence do God's people give that they have become ready to hear the truth of God's distinguishing grace? Will they tell you that they have now become disenchanted with your "free will" approach to preaching and ministry and wish to delve into the"meat of the Word?" How do you expect them to become ready to hear the "deeper truths" of God's Word if you continue to steer them away from such truths? If some of your sheep began to mature through their personal study of the Scriptures, would you continue to starve them in your public teaching and preaching? Would you rob them of God's revealed truth because there might be some weak believers in your audience whom you fear would be offended by a plain description of their Father's character and work? If you do not intend to teach the truth now, when do you plan to start?

Finally, I ask you in all candor, is it not true that you have concealed these truths because you have undervalued them?

Is having a large and "successful" church more valuable to you than being faithful to God's truth? Have you counted the cost of standing up with those who have suffered for the faith and judged it to be to high? Is the approval of your peers more important to you than the smile of God? If so, it is time for you to get your priorities right.

In his excellent, little book, Warnings to the Churches, J. C. Ryle reminds us of an occasion when Bishop Latimer was called on to preach before King Henry VIII. He cites, from memory, the manner in which Latimer began his sermon.

'Latimer! Latimer! dost thou remember that thou art speaking before the high and mighty King Henry VIII. before him who has the power to command thee to be sent to prison; before him who can have thy head struck off if it please him" Wilt thou not take care to say nothing that will offend royal ears'' Then after a pause, he went on: 'Latimer! Latimer! Dost thou not remember that thou art speaking before the King of Kings and Lord of Lords; before Him, at whose bar Henry VIII will stand; before Him, to whom one day thou wilt give an account of thyself' 'Latimer! Latimer! be faithful to thy Master and declare all God's Word.'⁴

I leave you with two words of exhortation from Paul's Epistles. In his closing words to the Corinthians he wrote, "Be on the alert, stand firm in the faith, act like men, be strong" (I Cor 16:13). Never has there been a time when there was a greater need for pastors and other Christian teachers to act like men and be strong. In his final exhortation to Timothy, Paul identified the area in which lies our greatest need for manly strength when he wrote,

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth, and will turn aside to myths. But you, be sober in all things, endure hardship. do the work of an evangelist, fulfill your ministry (2 Tim 4:1-5).

1 Octavius Winslow, Personal Declension and Revival of religion in the Soul, (London: The Banner of Truth Trust reprint ed. 1962), pp. 121-2.

2 Charles Hodge, Commentary on the First Epistle to the Corinthians, (Grand Rapids: Wm. B. Eerdmans Publishing Co., reprint ed. 1969), pp. 48-9.

3 Charles H. Spurgeon, Spurgeon's Sermons Vol. 2, (Grand Rapid: Zondervan Publishing House, n.d.) pp. 69-70.

4 J.C. Ryle, Warnings to the Churches, (London: The Banner of Truth Trust. reprint ed. 1967) pp. 34-5.

Hispanic International Missions, Inc.

2007-06-15T15:24:00.001-07:00

We have established a not for profit corporation, Hispanic International Missions, Inc., for any who wish to contribute to the work we intend to do in Costa Rica. Initially, our work will involve translation, printing and distribution of Spanish literature. Ultimately, we hope to establish indigenous churches in Central America. If God lays this need on your heart, please let us hear from you.

Our Beliefs

We believe every word in every part of the sixty-six books of the Bible is the inspired Word of God.

We believe there are three persons in the Godhead, the Father, the Son, and the Holy Spirit. These three are one God, the same in essence and equal in authority and dignity.

We believe God an eternal Spirit who is unchangeable in His being, wisdom, holiness, sovereignty, power, justice, goodness and truth.

We believe Jesus, the Christ, is the eternal Word of God. When everything else that exists began to be, He already existed with God the Father as God. Since He became flesh, He is fully human and fully divine. God's anointed one, acting as the High Priest of His people, secured eternal salvation for believers by the sacrifice for Himself on the cross. He rose from the dead in a body of flesh just as the Scriptures had prophesied He would. He now makes intercession for us in His Father's presence in the heavens.

We believe the Holy Spirit is more than a force but possesses all the elements of personality. It was he who inspired the Scriptures and guided holy men into all the truth as thy wrote. He who is eternal in His existence with the Father and the Son has been sent into the world by the Father and the Son as a unique blessing of the New Covenant. He is the down payment of the full inheritance of God's chosen people. It was He who granted extraordinary gifts (some of which have now ceased) for the establishment of the New Covenant church and continues to give gifts necessary for the maintenance of the church. He sanctifies us, teaches us, controls us, enlivens us and helps us in every aspect of our lives on earth.

We believe we are sinners by nature and by choice. Because we are sinners, we are guilty before God and defiled by sin. By nature, we are so twisted by sin we can neither provide salvation for ourselves nor choose to receive the salvation Jesus has accomplished for His people.

We believe God's choice of some unworthy sinners to become His everlasting heirs was based not on faith or some other virtue he foresaw in them. It was based on His unfathomable wisdom and sovereign good pleasure.

We believe God enables sinners He has chosen for Himself to believe the gospel by calling them internally. By this call, He enables us to turn from our sins and receive Jesus as our Savior. This faith does not form any part of our justification before God but is merely the means through which we receive God's gift.

We believe water baptism is for believers only, by immersion only. It has no saving value but is merely an outward expression of the work of grace God has done in our hearts.

We believe God will enable all those He has chosen, redeemed, called, regenerated, and justified to persevere in faith and obedience until the end.

We believe the Lord Jesus is coming again in power and great glory to execute vengeance on the ungodly and to usher His redeemed into everlasting glory.

The contact e-mail address we will use in Costa Rica is vseiver@hotmail.com. The address of H.I.M. in the U. S. is C/O Randolph Fagen, 850 Ave. Y N.W. Winter Haven, FL 33881

The Saving Work of Christ

2007-06-15T14:49:00.000-07:00

By Randy Seiver

The five points [of Calvinism], though separately stated, are really inseparable. They hang together; you cannot reject one without rejecting them all, at least in the sense in which, the Synod meant them. For to Calvinism, there is really only one point to be made in the field of soteriology [the doctrine of salvation]: the point that God saves sinners. God–the Triune Jehovah, Father, Son, and Holy Spirit; three Persons working together in sovereign wisdom, power, and love to achieve the salvation of a chosen people, the Father electing, the Son fulfilling the Father’s will by redeeming, the Spirit executing the purpose of the Father and Son by renewing. Saves–does everything, first to last, that is involved in bringing man from death in sin to life in glory: plans, achieves, and communicates redemption, calls and keeps, justifies, sanctifies, glorifies. Sinners–men as God finds them, guilty, vile, helpless, powerless, unable to lift a finger to do God’s will or better their spiritual lot. God saves sinners–and the force of this confession may not be weakened by disrupting the unity of the work of the Trinity, or by dividing the achievement of salvation between God and man and making the decisive part man’s own, or by soft-pedalling the sinner’s inability so as to allow him to share the praise of his salvation with his Saviour. This is the one point of Calvinistic soteriology which the “five points” are concerned to establish and Arminianism in all its forms to deny: namely that sinners do not save themselves in any sense at all, but that salvation, first and last, whole and entire, past, present and future, is of the Lord, to whom be glory forever; amen.

James. I. Packer
Introductory Essay to, The Death of Death
by John Owen.

Introduction

Throughout Christian history there have been issues that have divided the people of God. Some of those issues concerned questions that had little impact on the integrity of the gospel or the practical life of the Church. Others have been issues of such grave importance that even a seemingly insignificant departure from Apostolic instruction has led to a radical departure from the biblical gospel.
One issue about which we cannot afford the slightest error is the design and extent of the redeeming work of Christ. Sadly, in many if not most of our modern, evangelical pulpits the biblical idea of substitution, in the sense that Jesus actually took the place of and bore God’s wrath for certain favored sinners so that he actually “sealed their pardon” on the cross, is never heard. In place of that message, well-meaning but misguided preachers feel constrained to inform their hearers indiscriminately that Jesus died for their sins on the cross. Now, if they will only open their hearts and let Jesus come in, God will save them. The sad tragedy is that such a message is not the biblical gospel. One will search the New Testament Scriptures in vain looking for such language in the proclamations of gospel preachers. Never is a crowd of sinners told “Jesus died for you.” Why should we forsake the biblical pattern for gospel preaching? Additionally, we never find them saying to anyone they need to open their hearts and let Jesus come in. Instead, these biblical evangelists told their hearers Jesus died for sinners. He actually took the place of and bore the penalty that was due to vile, guilty sinners who would believe and repent.
I have often heard the charge that Calvinists would rather fly across the country to debate an Arminian than to walk across the street to witness the gospel to the unconverted. Though I am sure there are some Calvinists, just as there are some Arminians, who are only theoretical and academic in their approach biblical truth, the great majority of Calvinists are, as they have been throughout Christian history, deeply concerned about spreading the gospel. Our overwhelming concern as we engage in this debate is to guard and preserve the purity of the gospel. It makes no difference whether we walk across the street or travel around the world to witness to the lost, the message we give them must be God’s message, not ours. If we should give the impression the sinner’s decision to receive Jesus Christ forms any part of the basis for his right standing before God, we have mutilated the gospel and changed it into another gospel that is not God’s good news at all.

There are several questions I intend to answer in this booklet that are crucial to our understanding of Christ’s redeeming work. It is not my purpose to provide an exhaustive treatment of this subject or of the biblical passages related to it. Instead, I want to focus the debate on the real issues that divide evangelical Christians on this subject. I hope once we have dismissed the “straw man” issue and considered a representative sample of the pertinent biblical texts on the real issue, we will be able to find some agreement on this subject. Ultimately, I believe there is one question that should indicate which view is most in keeping with the biblical message concerning Christ’s redeeming work. Which view, Arminianism, Amyraldianism, or Calvinism, is most accurately reflected in our title, “The Saving Work of Christ?”

The Real Issue

Perhaps you noticed we mentioned the design of the atonement before we mentioned its extent. That order was not unintentional. Too often the issues in this debate have been muddled because those involved asked the wrong questions. If we ask “For whom did Jesus die?” we are asking about the extent of His redemptive work. The problem with that question is that it too often leads to an imagined debate about the sufficiency of His redeeming work, i.e., was it sufficient for all or sufficient only for the elect. How often have we heard well-meaning, but horribly misguided preachers boldly assert they do not believe in “limited atonement;” they believe His death was sufficient for all sinners? Anyone who makes such a statement is either speaking out of profound ignorance or is deliberately twisting the issue for his own purposes. Here we are reminded of C. H. Spurgeon’s quip regarding how some in his day handled the debate over the nature of divine election. He wrote, “What a wonderful deal has been done by some men in burning figures of their own stuffing. . . How earnestly do they set themselves to confute what no one defends.”
The real issue we need to address is whether God intended Jesus’ death merely to provide the possibility of salvation for all sinners or infallibly to secure salvation for every sinner the Father gave to the Son before He created the world. Let me put the question another way. For years the church has sung, “On the cross He sealed my pardon, paid the debt, and set me free.” Were we right or wrong in singing those words? Remember, if He accomplished no more for believers than He accomplished for those who will finally perish in their sins, He did not truly seal our pardon on the cross.

Three Evangelical Views

There are three main evangelical views regarding the nature of Jesus’ death; the Arminian view, the Amyraldian view, and the Calvinistic view. These three groups view the death of Christ in radically different ways. Which of these do you think can most accurately speak of “the saving work of Christ?”

The Arminian View

The first is the Arminian view that Jesus’ death was intended to save all sinners but actually saves no one but believers.

That, accordingly, Jesus Christ the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins except the believer, according to the word of the Gospel of John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.” And in the First Epistle of John 2:2: “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

The Amyraldian View

The second is the view of the “hypothetical universalists,”called Amyraldians, that Jesus’ death was universal in its scope in terms of its design which was to give all sinners the potential of salvation. According to this view, Jesus died equally for all sinners, yet ,His death did not, in itself, secure the salvation of anyone. It was not only sufficient for all but was intended for all. God has, however, limited its application to the elect. This view faces a logical problem. Those who hold this view believe God has decreed all that actually occurs. If it happens in time, it must have been planned in eternity. If God the Father has limited Christ’s redeeming work in its application to the elect only, that limited application must have been decreed before time began. That is, God designed it to actually redeem only the elect. Its design cannot be both limited and unlimited at the same time.

The Calvinistic View

The third view is the Calvinistic view that Jesus’ redeeming work is unlimited in its value, but particular in its design. It was designed actually to accomplish the salvation of God’s elect. In all these views there is a limitation. The first two view the work of Christ as limited in its effectiveness; it did not actually and objectively accomplish the salvation of anyone in particular. In regard to the second view, there was no objective accomplishment of propitiation, redemption, reconciliation, or justification. If we were to take either of the first two views, we could not speak of “the saving work of Christ,” since His sacrifice was offered equally for all. If it, in itself, did not accomplish the salvation of all for whom He died, it did not accomplish the salvation of any for whom He died.
In truth, there is no debate over the sufficiency of Jesus’ redeeming work. Both Arminians and Calvinists acknowledge its sufficiency. His death was more than enough to redeem every sinner who has lived, is living, or shall ever live. It possesses such value because of the dignity of the one who was crucified. If he chose to save every sinner who ever existed, He would need to do no more than He has done. If you have never done so, I strongly suggest you read “the Canons of Dort [Dordt]” in their entirety. After all, they are the official formulation of the five points of Calvinism. If you wish to argue against these points, it might be a good idea for you to discover what these points are. Let me quote for you Articles 3-7 of the Second Head of Doctrine, “The Death of Christ, and the Redemption of Men Thereby.”

Article 3. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Article 4. This death is of such infinite value and dignity because the person who submitted to it was not only really man and perfectly holy, but also the only-begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and, moreover, because it was attended with a sense of the wrath and curse of God due to us for sin.

Article 5. Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to all whom God out of His good pleasure sends the gospel.

Article 6. And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect of insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

Article 7. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.

Can you imagine a stronger affirmation of the abundant sufficiency of Christ’s redeeming work? Surely, the most committed Arminian could never have stated the truth about the sufficiency of Christ’s death more forcefully.
It has been years since I read John Murray’s discussion of the extent of the atonement Though I have referred to other portions of his excellent book often over the years, I had not reread that particular chapter until now. I cannot recommend his cogent treatment of that subject highly enough. Concerning the issue at hand, he wrote concerning Christ’s redemptive work, "If we universalize the extent we limit the efficacy. If some of those for whom atonement was made and redemption wrought perish eternally, then the atonement is not itself efficacious. It is this alternative that the proponents of universal atonement must face. They have a “limited” atonement and limited in respect of that which impinges upon its essential character".

This was essentially what C. H. Spurgeon was saying in the following paragraph.

We are often told that we limit the atonement of Christ, because we say that Christ has not made a satisfaction for all men, or all men would be saved. Now, our reply to this is that, on the other hand, our opponents limit it: we do not. The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, ‘No, certainly not.’ We ask them the next question—Did Christ die so as to secure the salvation of any man in particular? The answer ‘No.’ They are obliged to admit this if they are consistent. They say, ‘No, Christ died that any man may be saved if’—and then follow certain conditions of salvation. Now who is it that limits the death of Christ? Why, you. You say that Christ did not die so as infallibly to secure the salvation of anybody. We beg your pardon, when you say we limit Christ’s death; we say, ‘No, my dear sir, it is you that do it.’ We say that Christ so died that he secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.
Since all sides agree that Christ’s redeeming work is sufficient for all, we need to be more careful in setting the parameters of the debate. If a person should inquire about the extent of Jesus’ redeeming work, we must first ascertain whether he is asking about the extent of its sufficiency or the extent of its design and accomplishment. These are decidedly different questions with markedly differing answers.

Pivotal Questions

The more important question is, What did Jesus accomplish for those for whom He died? There are four crucial issues we need to address that will enable us to answer this question correctly.

Potential or Actual?

The first issue concerns whether Scripture speaks of the accomplishments of Jesus’ death as potential or as actual. Did Jesus make it possible for us to be saved or did He secure our salvation by His redemptive work?
The following are just a few of the many verses that speak about Jesus’ redemptive work on behalf of His people. Notice that these verses all represent His sacrificial death as an actual work of reconciliation, redemption, propitiation etc.

For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life (Romans 5:10).
And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight (Colossians 1:20-21).

But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. 12Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all [for all time], having obtained eternal redemption (Hebrews 9:11-12).

For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit (1 Peter 3:18).
And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world (1 John 2:1b-2).
In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:10).

Notice all these verses indicate it was His work on the cross, not the application of that work, that accomplished the salvation of His people. For example, the reconciliation about which Paul writes in Romans 5:10 is objective, not subjective in nature. That is, it occurred outside our experience, “when we were still enemies.”
Additionally, notice the words “potential” and “possible” are not even implied in any of these verses relative to the work of Christ. His work is represented as an actual accomplishment not a potential provision.

Definition of Terms

The second issue concerns the meanings of those terms that define the saving work of Christ, namely, redemption, propitiation, reconciliation, and justification. The Calvinist understands results of Jesus’ death as an objective accomplishment of these blessings. Consider these definitions and ask if Jesus truly accomplished these blessings for anyone but believers.
Redemption
The word redemption in the New Testament means to set free by the payment of a ransom. Are the non-elect now set free or will they ever be set free from sin, from guilt, from fear of death etc.? If not, in what sense did Jesus die to redeem them? Whether we view God’s decree to elect certain sinners to salvation as based on His foresight of their faith, or on His sovereign good pleasure, it is certain He only intended Christ’s redeeming work for those who would actually be set free.

Propitiation

The word propitiation means an appeasement or satisfaction of divine wrath. Did Jesus satisfy God’s wrath or will it ever be satisfied for those who will perish in their unbelief? If not, in what sense did Jesus make propitiation for them?

Reconciliation

Reconciliation means to restore to friendly relationship those who had been hostile toward one another. Will rebellious sinners who will perish under God’s sentence of death ever be brought into a friendly relationship with Him?

Justification

Justification is God’s declaration that sinners are righteous in His sight. Will He ever declare righteous those who will die in unbelief?

What About “Universal” Terms?
The third issue concerns the New Testament’s usage of such words as “world,” “every” and “all.” Should we continue to insist these terms always refer to everyone without exception, even if it means such a broadening of the scope of Jesus’ work diminishes the force of His accomplishments by that work? Lorraine Boettner wrote, “[For the Calvinist, the atonement] is like a narrow bridge that goes all the way across the stream; for the Arminian it is like a great wide bridge that only goes half way across.”
It should be obvious to any careful reader of the New Testament Scriptures that the words, “world,” “every” and “all,” do not always refer to every person without exception. Often they refer to all of a class or to men and women from the Gentile nations in contrast to members of the Nation of Israel. For example, The Apostle, in Romans 11:11-15, uses the word “world” to denote all who are not members of ethnic Israel. It would be difficult to disprove the contention that the word, as it is used in the New Testament Scriptures, never denotes every member of the human race. The faulty assumption that it must mean every member of the race equally has been the cause of a great deal of erroneous thinking about God’s saving activity.
Now suppose we give the word “world” that commonly held meaning in those verses where it occurs in relation to God’s redemptive activity. How will that affect our view of God’s redemptive plan and the redemptive activities of the Triune God in the accomplishment of that plan? For example, John 3:16 tell us “ . . . God loved the world in this way, that He gave His unique Son. . .” If we should understand “world” to mean every sinner without exception, how does that affect our view of God’s love? Are we to believe God not only loves every sinner but loves every sinner equally and in the same way? This becomes a bit difficult when the same Bible tells us God loved Jacob and hated Esau (see–Romans 9:13). Even if we should insist that He only “hated” Esau in comparison to His love for Jacob, we must still admit God did not love them equally. Did God love those who drowned in the great flood as much as he loved Noah and his family? If he did, that was a poor way to demonstrate it. Does he love those who are perishing in hell equally and in the same way as he loves those who are redeemed for eternity? Has he done His absolute best to save them, and have they by their obstinate rebellion frustrated His love and thwarted His purpose? If so, one would be forced to the conclusion that man, not God, is sovereign in the universe.
Consider another example. 1 John 2:1b-2 tells us we have an advocate with the Father, Jesus Christ the righteous one, and He is the propitiation for our sins, and not for ours only, but also for the whole world. If “whole world” means every sinner without exception, what meaning can we assign to the word propitiation? The classic definition of the biblical term propitiation is–a satisfaction or an appeasement of divine wrath. Now if John does not refer to propitiation as potential but as actual, and if that work was actually accomplished for every sinner in the world, then propitiation cannot be a satisfaction of appeasement of God’s wrath. Otherwise, the New Testament writers would present God as a capricious deity who demands satisfaction more than once for the same offenses. The Apostle Paul makes it clear that God’s wrath is coming on unbelievers because of their sins. He writes,
But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; 4neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks. 5For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God. 6Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience (Ephesians 5:3-6).

If Jesus satisfied the Father’s wrath for every sinner, how is it that the Father’s wrath can again fall on those same sinners? Surely Agustus Toplady was on the mark when he wrote,

If Thou hast my discharge procured
And freely in my room endured
The whole of wrath divine,
Payment God cannot twice demand,
First at my bleeding Surety’s hand
And then again at mine.

Can you see how biblical terms can be robbed of their full meaning if we insist on giving unwarranted definitions to terms that seem universal in their scope?

The Results of Jesus’ Death

Finally, what, if anything, does the New Testament teach about the results of Jesus’ death for all for whom He died?

Death to Sin‘s Reign

2 Cor 5:14-15
In 2 Cor 5:14-15, the Apostle Paul makes it clear that all for whom Christ died, died in Him and with Him. He writes,

14For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.

The King James Version erroneously translated the second verb “to die” as though it had been an imperfect tense–“were dead“ rather than translating it as an aorist tense–“died.” From this mistranslation one might assume the Apostle was referring to the spiritual condition of all sinners because of their fall in Adam, i.e., “all were dead in trespasses and sins.” The New King James Version has corrected this mistranslation by rendering both verbs “died.” If one died for all, then all died.” The Apostle’s meaning was clearly that all for whom Jesus died, died with him to the reigning power of sin. It is for this reason the “all” for whom He died no longer go on living to please themselves; they now live to please Him who died for them and rose again.
If this interpretation of the passage is correct, it is impossible for us to understand the “all” in these verses to refer to all sinners without exception unless we are prepared to believe all sinners will ultimately die to the reigning power of sin.

Final Glorification
Romans 8:32

In Romans 8:32, the Apostle Paul argues that to all for whom Jesus died, God will grant all the other gifts of His grace. His argument in the larger context (beginning in chapter five of this Epistle) is if God has declared believers righteous in His sight, He is certain to bring them to glory. In the immediately preceding context, he has demonstrated this point based on God’s sovereign purpose that always comes to pass. He has argued that since God has predestined the believer’s final glorification, it is certain to occur.
In verse 32 he argues from the greater to the lesser. If God has given us the greatest gift possible, how can He not give us all the lesser gifts of grace Christ has purchased for us, including our final glorification. He writes, “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Everyone for whom Jesus gave His life will finally be saved.
Again, unless we are prepared to argue that every sinner will ultimately enjoy every spiritual gift Jesus purchased including glorification, we cannot, in light of Paul’s teaching here, reasonably insist Jesus died to redeem every sinner.

Jesus’ Intercession
Romans 8:34

Throughout the passage beginning in Romans 8:28, the Apostle has referred to the God’s work of salvation for believers. He has consistently referred to believers as “us,” “we,” “us all,” etc. In verse 34 he tells us Christ intercedes for us. He writes,“Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” Notice the words “it is” are in italics and have been supplied by the translators. Another and perhaps better way of understanding this verse is to take it as an interrogative statement. In which case we would supply the word, “shall” in place of “it is..” We would then read the verse as follows: “Who is he who condemns? Shall Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us?” The Apostle is not suggesting that none will wish to condemn us as believers. Certainly the avowed enemies of our souls would delight in doing so. His meaning is that no one will be able successfully to condemn believers in God’s presence. Indeed, the only one who has a right to condemn us is the Lord, Christ. Shall He condemn us; He who died for us, is risen for us, who is at God’s right hand for us, and who is making intercession for us? The answer is obvious. It is unthinkable that He who gave His life for us and now, based on the sacrificial offering, pleads our cause from His honored position at the Father’s right hand would seek to demonstrate our guilt.
The two priestly functions of offering sacrifice and intercession are always taken together in the Scriptures. On the Day of Atonement, the function of the high priest was two-fold; he first offered the sacrifice in the outer court, and then he sprinkled the blood of the sacrifice on the mercy seat in God’s holy presence. The sacrificial offering in the outer court corresponds to Jesus’ once offering Himself as a sacrifice to satisfy divine justice and reconcile us to God. The act of blood sprinkling in the most holy place corresponds to His continual intercession for us at the Father’s right hand. It is significant that the high priest presented the blood of the sacrifice in the most holy place for no one other than those for whom he had offered the sacrifice in the outer court. These two acts were co-extensive. If we would learn for whom Jesus offered Himself on the cross, we need only discover for whom He makes intercession at the Father’s right hand. These two acts are also co-extensive. If He offered Himself as a sacrifice for all without exception, then He must intercede for all without exception. But, how do the Scriptures answer the question, “ For whom does Jesus, our Great High Priest, intercede?” In the passage we are examining, the answer is quite clear; all we need to do is discover to whom the word “us” refers in the passage. Only a person with an extreme bias could deny the word consistently refers to those whose glorification God decreed before the world began.
Consider two other verses bearing on this issue. First, in Jesus’ intercessory prayer recorded in John 17, we have irrefutable proof that Jesus only makes intercession for those the Father has given Him. This is what He said, “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours” (John 17:9). At this point, He refers specifically to those who had already come to believe on Him, but later He includes all “those who shall believe on Him through their word” ( v. 20). His intercession is never said to be for anyone other than those who will ultimately come to faith in Him. The second verse refers to Jesus’ intercession as our High Priest after the order of Melchizedek. Because Jesus is an undying priest, the writer draws the conclusion, “Therefore He is also able to save to the uttermost [completely] those who come to God through Him, since He always lives to make intercession for them”( Hebrews 7:25). Notice, “for them” does not refer to everyone without exception, but for “those who come to God by Him,” i.e., for believers.

The True Emphasis of This Doctrine

Notice the true emphasis of this doctrine is not on the limitation of Christ’s redeeming work to the elect, but on the effectual accomplishments of that work for the elect. To state the matter another way, our concern is not to focus on those for whom Jesus did not die, but on His saving work for those for whom He died. Perhaps it will prove helpful to illustrate this point by citing the remainder of the original formulation of this doctrine in the Canons of Dort.

SECOND HEAD: ARTICLE 7. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.

SECOND HEAD: ARTICLE 8. For this was the sovereign counsel and most gracious will and purpose of God the Father that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them, free from every spot and blemish, to the enjoyment of glory in His own presence forever.

SECOND HEAD: ARTICLE 9. This purpose, proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforeward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell; so that the elect in due time may be gathered together into one, and that there never may be wanting a Church composed of believers, the foundation of which is laid in the blood of Christ; which may stedfastly love and faithfully serve Him as its Savior (who, as a bridegroom for his bride, laid down His life for them upon the cross); and which may celebrate His praises here and through all eternity.

Preaching the Saving Work of Christ

If Jesus’ redeeming work was not intended to secure the salvation of every sinner, how can we preach the gospel freely to all without exception. To answer this question, I have paraphrased a passage from Robert Haldane’s commentary on Romans. These were his comments on Romans chapter five.

Many seem to believe if they are going to proclaim the gospel they must tell every sinner Christ died for him. Additionally, they believe that if Jesus did not die to take away the sins of every individual, they cannot preach the gospel. This is very erroneous. The gospel declared that Christ died for the guilty and that the most guilty who believe shall be saved.. ‘It is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners,’ even the chief of sinners. The gospel does not tell every individual to whom we addressed it that Christ died for him. Instead, it simply tells him that if he believes, he will be saved. On this basis, we can proclaim the gospel to every sinner. It is only after a person has believed the gospel that he can know Christ died for him individually. Since the Bible reveals that whoever believes shall be saved, it is quite consistent to proclaim the gospel to all sinners and declare that they will be saved if they believe. If the most guilt person in the human race should believe, it is an absolute certainty that he would be saved. If anyone feels he cannot proclaim the gospel freely and has difficulty calling everyone to faith unless he can say, “Jesus died for every member of the human race,” he does not clearly understand what the gospel is. It is the good news that Christ died for the most guilty who believe, not that he died for every individual whether he should believe or not. To the truth that every person who believes shall be saved there is no exception. The only sins that will not find God’s forgiveness are those that belong to sinners who refuse to believe the gospel; if they believe, they will be saved. . . .
Some would have a problem calling sinners to believe in Christ if His redeeming work was not intended for every sinner. This is no different from the difficulty some experience when they feel restrained in calling on sinners indiscriminately to believe the gospel because they know God will never save those he has not chosen for eternal life. Here is where they go wrong. According to the commandment of the everlasting God, we are to make the gospel known to all nations for the obedience of faith. It is certain those whom God has not graciously chosen and for whom Christ did not die will never believe. These are secret things that belong to God alone. They will be made known at the proper time. . . .We are not to inquire first, either for ourselves or others, about the identity of the chosen ones or the redeemed before we determine to whom we should preach the gospel. We must preach it to all, assured that whoever believes it shall receive forgiveness. When we believe the gospel, we come to understand for ourselves that Christ bore our sins in his body on the tree. We learn that, from the beginning, God has chosen us to salvation, through sanctification of the Spirit and belief of the truth.
The work of Christ is of unlimited value. The reason all are not saved by it has nothing to do with insufficient value but simply because it was not intended to redeem all. In itself it was valuable enough to take away all the sins of mankind, had that been God’s intention. If Christ’s sacrifice had not been sufficient for all, it would not have been sufficient for anyone. Every sinner who will be saved needed a redemptive act of unlimited value; no more could be required to redeem every individual. We proclaim the all-sufficiency of Christ’s redemptive work to all who hear the gospel. We invite all to rely on it for pardon and acceptance. We address them as freely as if we knew God had designed it for them from all eternity. All who rely on it in saving faith shall surely experience its power and unlimited value.

Conclusion

The only reasonable conclusion one can draw from this inquiry is that the death of Christ was intended not merely to provide the possibility of salvation for sinners, but to effectually accomplish salvation for those God has chosen. As should be clear, no true Calvinist questions the abundant sufficiency of Christ’s redeeming work. The only issue dividing evangelicals is whether his death was intended to save all, to make all savable, or effectively to secure the salvation of a multitude no man can number. Since, as I have shown, his death guaranteed freedom from the reigning power of sin, effectual intercession and final glorification for all for whom He died, we can arrive at only one conclusion. God intended Jesus’ death effectively to secure these spiritual blessings for all those, but only for those, who believe the gospel.
It is not faith in the promises of God or faith in Christ that justifies sinners before God, it is Christ who justifies, through faith. Faith does not form any part of the basis of our justification. It is not that Jesus did His part by dying, we do our part by believing, and these acts taken together turn God’s wrath away. No,

Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow.

Works Cited

Boettner, Lorraine, The Reformed Doctrine of Predestination, Philadelphia: Presbyterian and Reformed Publishing Co., 1963.

Haldane, Robert, The Epistle to the Romans, London: The Banner of Truth Trust, reprint 1966.

Murray, John, Redemption Accomplished and Applied, London: The Banner of Truth Trust, 1961.

Spurgeon, C. H. “How to Meet the Doctrine of Election,” Metropolitan Tabernacle Pulpit, Vol. 30.
_________Sermons on Sovereignty, Albany, OR. Ages Software, 1998.

The Five Articles of the Remonstrants, Article 2.

The Canons of Dordt, Second Head.

Additional Works For Further Study

Hodge, A.A., Outlines of Theology, London: The Banner of Truth Trust, reprint, 1972.

Long, Gary D, Definite Atonement, Rochester, NY: Backus Book Publishers, 1977.

Owen, John, The Death of Death in the Death of Christ, London: The Banner of Truth Trust, reprint 1973. (Don’t skip J. I. Packer’s Introductory Essay to this classic).

Packer, James I., Evangelism and the Sovereignty of God, Chicago: Inter-Varsity Press, 1961.
Pink, Arthur W., The Sovereignty of God, Grand Rapids: Baker Book House, reprint 1994.

Seiver, Randy,“Arrows Astray,” unpublished typescript, www.gracedocs.blogspot.com.

__________,“Burning Straw Dummies,” One can find this unpublished work at www.gospeloutreach.net/straw_dummies.html. et al.

Steele, David N., and Thomas, Curtis C., The Five Points of Calvinism: Defined, Defended, Documented. Philadelphia: Presbyterian and Reformed Publishing Co., 1967.

What Makes the Gospel Work?

2007-06-15T14:27:00.000-07:00

By Randy Seiver

"I do not come into this pulpit hoping that perhaps somebody will of his own free will return to Christ. My hope lies in another quarter. I hope that my Master will lay hold of some of them and say, 'You are mine, and you shall be mine. I claim you for Myself.' My hope arises from the freeness of grace, and not from the freedom of the will."

Charles Haddon Spurgeon

Did you ever wonder why some sinners respond positively to the gospel call while others remain entrenched in their sins? Why is it some hear the gospel for years with no apparent inclination to submit to the claims of Christ, then suddenly they embrace the truth of the gospel as if they were hearing it for the first time? Why do some who have been reared with Christian values and with an understanding of Christian truth reject the gospel while other pure pagans turn from their pursuit of sinful pleasures and become devoted Christians? What makes the gospel work? Such questions have often puzzled people who were not theologically astute and divided theologians all of whom should have known the biblical answers.
My purpose in this booklet is to consider various answers theologians have given to these questions and seek to discover from the biblical record which answers are correct. There is only one favor I would ask of you; examine everything you read here in the light of Scripture. If you do not find the Bible teaches what you read, you must reject it. On the other hand, if the Bible teaches it, you need to bow to biblical authority. Approach every question with a Berean spirit. Concerning the believers at Berea, Luke tells his readers, “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17:11).
Before I proceed, I want to clarify what I mean when I ask, What makes the gospel work? In reality, the gospel is successful every time it is proclaimed. To some, it may be the aroma of death leading to death; to others the aroma of life leading to life (see-2 Cor. 2:16). God may use it to harden the hearts of unbelievers or to convert to Christ the obdurate rebel. That is his business. Either way, the gospel is successful in accomplishing God’s purpose. Our business is to be faithful to witness God’s good news as he gives us opportunities. For our purposes here, when we ask, What makes the gospel work? we mean, What causes sinners to go from recalcitrant unbelief to submissive faith?

The Problem
Who Has Believed Our Report?

The prophet, Isaiah, after faithfully executing the commission God had given him, complains, “Who has believed our report, and to whom is the arm of the Lord revealed?” In reality, unless the arm of the Lord should be revealed, every gospel preacher would have to voice the same complaint. Because of the sinner’s fallen nature, his aversion to spiritual truth and his hostility toward God, the gospel message will always be ineffectual in itself. It is not that sinners would seldom receive it; it is that, left to themselves, sinners in a state of fallen, sinful nature would never receive it. There are several verses of Scripture we can cite to demonstrate this truth. They represent only a smattering of the many text that could be used to support it. For example, the psalmist compares the wicked to a deaf cobra that stops its ears and refuses to hear the charmers. He writes,
The wicked are estranged from the womb;
They go astray as soon as they are born, speaking lies.
Their poison is like the poison of a serpent;
They are like the deaf cobra that stops its ear,
Which will not heed the voice of charmers,
Charming ever so skillfully (Psalms 58:3-5).

I suppose one could argue the psalmist is not referring to every sinner but to the “wicked,” as if some sinners are worse than others. The reality is every sinner is, at heart, the same as every other sinner. The message is that sinners are so entrenched in their sin and rebellion against God they stubbornly refuse to be swayed by preachers of the gospel, however eloquently and skillfully they may proclaim God’s message.
Just as it is contrary to the sinner’s nature to seek after God (see--Psalms 14:2-3; Romans 3:11), so it is contrary to his nature to receive spiritual truth. The Apostle Paul, writing to the Corinthian church, describes the inability of the natural man to welcome and know spiritual truth. He writes, “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (1 Cor. 2:14). This verse does not suggest sinners are incapable of understanding the facts of the gospel. The word translated “receive” is elsewhere translated “welcome.” What the natural person [person without the Holy Spirit] is incapable of doing is loving spiritual truth. One may even love the structure and logical flow of biblical truth without loving the truth itself. The demons themselves believe and tremble, but they will not bow in humble submission to the Christ of the gospel. These truths will continue to be foolishness (cf. 1 Cor 1:18) to a soulish person as long as he remains in a state of nature. He cannot know them with approval because they are discerned by means of the Spirit. The New Testament Scriptures present an extensive list of spiritual duties the unconverted are unable to perform. Sinners in a state of sinful nature cannot:

Be Saved–Mark 10:27
See the kingdom of Heaven–John 3:3
Enter the kingdom of Heaven–John 3:5
Receive anything–John 3:27
Come to Jesus–John 5:44; 65
Hear–John 8:43
Bear spiritual fruit–John 15:4
Be subject to God’s law–Romans 8:7
Welcome and know spiritual truth–1 Corinthians 2:4; Ephesians 4:18a.
Feel right emotions–Ephesians 4:18b-19.

Proposed Solutions
God’s Sovereignty and the Sinner’s Free Will

Perhaps you have heard someone assert that God in His sovereignty has decreed to leave the sinner’s salvation to his free will. This is an interesting way for a person to claim he believes in the sovereignty of God though he denies God has any control over the sinner’s “free will” decision in the matter of salvation.

No Biblical Support

This view faces several insurmountable hurdles. The first and most important is it has no basis in Scripture whatsoever. Where does any biblical writer ever offer the slightest suggestion that God has left the determination of anything in His universe to human decision? The Scripture tells us, “The king’s heart is in the hand of the Lord, Like the rivers of water; He turns it wherever He wishes” (Proverbs 21:1). In fact, “. . .[He] works all things according to the counsel of His will “(Eph. 1:11).

There's not a sparrow or a worm,
But's found in His decrees;
He raises monarchs to their thrones
And sinks them as He please.
Isaac Watts

I am not suggesting human beings do not act freely in the choices we make, nor am I suggesting we do not have the ability to choose what we desire. What I am saying is that even in the circumstances of life that seem most random, helter-skelter, and chaotic, God is in control of the minutest detail. Those human choices that are made most freely are not outside God’s sovereign control.

The Illusion of “Free Will”

The second hurdle those who hold this view must try to get over is their view of free will is nowhere taught in the Scriptures. The whole idea of “free will” is a myth. I am not speaking of the philosophical debate about free will vs. determinism; that is another subject. I am concerned with the biblical teaching about the sinner’s inability to make righteous and God honoring choices as long as he remains in a state of fallen, sinful nature. To imagine that sinners possess the power of free will because they are able to reject the light is as illogical as the conclusion that a prisoner is free because he is able to embrace his shackles.
Not only is the term “free will” never used in the Bible in the sense that sinners are as able to choose good as to choose evil, even the concept is absent from the pages of Scripture. The term “free will” occurs seventeen times in the Old Testament Scriptures. In sixteen of those occurrences it refers to a free will offering. A free will offering is one that is not commanded but offered voluntarily. It also occurs in Ezra 7:13 of those who wished to go back to Jerusalem voluntarily. Apart from these references, the term never occurs in the Bible.
There is no question in anyone’s mind whether sinners who come to Jesus Christ in saving faith do so freely and with purpose of heart. God does not drag any sinner into the kingdom against his will. If you are a Christian today, there was a time when you sought the Lord with your whole heart. You willingly chose to follow him in saving faith. The issue is not whether you chose God or he chose you. The issues are: 1. Who chose whom first? and 2. Whose choice effected the other’s choice. That is, did your choice determine God’s choice of you or did God’s choice of you determine your choice of him? Did he seek you because he foresaw you would seek him, or did you seek him because he first sought you? The hymn writer stated the issue beautifully when he wrote,

I sought the Lord and afterward I knew
He moved my soul to seek him, seeking me;
It was not I that found, O Savior true;
No, I was found of Thee.
Anon.
The issue of the sinner’s “free will” is not whether he acts freely in choosing what he wishes; it is whether he is able, by nature, to make proper choices. If by the use of the term “free will” a person means the sinner chooses what he desires voluntarily and apart from external compulsion, then, of course, we believe in free will, though we would prefer the term free agency. If he means the sinner possesses, by nature, the same ability to choose Christ in the gospel as to reject him, then, of course, we must disagree. Regarding the ill-advised usage of the term “free will” John Calvin wrote,

In this way, then, man is said to have free will, not because he has a free choice of good and evil, but because he acts voluntarily, and not by compulsion. This is perfectly true: but why should so small a matter have been dignified with so proud a title?

The unconverted sinner’s will is not independent of his nature; every facet of personality is governed by nature. The elements of personality in every sinner have been so twisted that he is unwilling and unable either to believe the gospel or to prepare himself for its reception. When I speak of the elements of personality, I am referring to a person’s faculties of thought, feeling and choice. These are sometimes referred to as intellect, emotion, and will. In the natural man, the person without the Holy Spirit, all these faculties are governed by sinful nature. The sinner, left to himself cannot think right thoughts about God, feel right emotions toward God or make right choices in regard to his relationship with God.
Even God’s will is not free. He could only have chosen to do what was in keeping with his nature. Every one of us chooses according to his highest inclination. The will is captive to the nature that governs it. The trouble with the sinner is not that he cannot choose what he wishes, but that he cannot wish what he ought to choose. As long as the sinner’s governing principle is sinful, his thoughts, feelings and choices will always be wrong.
If an Arminian took Article III of The Articles of the Remonstrance, the classic statement of Arminianism, seriously, he could not logically speak of the sinner’s free will. Here is their statement:Article III — That man has not saving grace of himself, nor of the energy of his free-will, inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, nor do anything that is truly good (such as having faith eminently is); but that it is needful that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, or will, and all his powers, in order that he may rightly understand, think, will, and effect what is truly good, according to the word of Christ, John xv. 5: "Without me ye can do nothing."
The difficulty with this statement is it presents a problem for which the teaching of Arminianism offers no real solution. If a sinner cannot respond in saving faith to the overtures of the gospel apart from being born again, prevenient grace as described by the Arminian will not help him. If such grace is resistible, a sinner in such a state of depravity will surely resist it. In fact, the very verse the Remonstrants cited as proof that prevenient grace is not irresistible (Acts 7:51) shows that sinners in a state of nature ALWAYS RESIST the Holy Spirit. The verse tells us nothing about God’s internal call; it tells us a great deal about the sinner’s recalcitrance.

Is God Unkind?

A third problem with this view is it would make God appear unkind. Some of the very people who hold the view that God has left the matter of the sinner’s salvation to his free will, confess a belief in God’s “omnibenevolence.” By this, they apparently mean God loves all sinners equally and in the same way. Now there is no question God’s common grace and benevolence is showered on all his creatures, whether elect or non-elect. “He opens his hand and satisfies the desire of every living thing” (Psalms 145:16). “He makes his sun to rise on the evil and the good, and sends rain on the just and the unjust” (Matthew 5:45). Even though during the Old Covenant period he allowed all the Gentile nations to walk according to their own ways, “he left not himself without a witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness” (Acts 14:17). He has flooded us with truth about himself in the creation around us. This revelation declares God’s glory wherever sinners are found. It leaves us without any excuse if we refuse to glorify him (Romans 1:20).
Additionally, in the Scriptures he publishes not only the good news of his mercy and grace toward sinners but also his desire that sinners repent and believe the gospel. In conjunction with this proclamation of God’s good news, he sends his Holy Spirit to press the truth of the gospel on sinner’s hearts. Still, all these expressions of common grace are, by themselves, incapable of bringing sinners to repentance. As the Bible makes clear, sinners left to the incapacity of their sinful wills always resist God’s commands to believe and repent. Not one sinner has been brought to Christ through God’s common grace alone. If God in his sovereignty left the sinner’s salvation to his “free will,” all would perish in sin. The Psalmist tells us what God sees when he looks on our fallen, sinful, race.

The Lord looks down from heaven upon the children of men,
To see if there are any who understand, who seek God.
They have all turned aside,
They have together become corrupt;
There is none who does good,
No, not one (Psalms 14:2-3).

Now, if God could have saved all sinners but has chosen to leave the sinner’s salvation to his free will decision, knowing none would ever understand or seek him, where is his omnibenevolence? Since we know, given the sinner’s propensity to reject the gospel, no one would ever understand spiritual truth or seek God left to sinful nature, would it not be a supreme act of unkindness to leave such a matter in the sinner’s hands?
If God loves all sinners equally and in the same way, but gives no sinner grace sufficient to bring him to salvation, does not his omnibenevolence amount to nothing more than an ineffectual and frustrated desire? Can you imagine a more cruel message than one that tells sinners God loves them but has determined to leave them in their state of sinful rebellion to make a choice he knows they will never make? Frankly, if God’s love accomplishes nothing more for me than it did for those perishing in hell, I don’t care whether he loves me or not.
It is my contention that common grace simply does not make the gospel work. In the following section we will consider the solutions of both the Arminians and the Calvinists to this problem. In the final analysis, the issue is one of control. Is whether a sinner is saved in his control or in God’s control? Though the Arminian may be willing to admit the sinner can never believe the gospel apart from “prevenient grace,” he ultimately believes the deciding vote must be cast by the sinner. Though, in his view, the sinner’s salvation is a cooperative effort between God and the sinner, the matter is truly in the sinner’s control.
For the Calvinist, the sinner’s reception of the gospel is under God’s control alone. Though the sinner is responsible to believe the gospel, he is unable to do so unless God enables him.

Grace: Prevenient but Resistible or Effectual?
The Issue

Calvinists and the Arminians agree it is impossible for sinners to respond positively to the gospel unless God enables them by preceding grace. The issue on which we disagree concerns the nature of that grace. Is it an enablement that is given to all but is not effective for any, apart from the cooperation of their “free will,” or is it an enablement given only to some in whom it is always effective?
Our quest is to discover which of these ideas the biblical writers taught. Does God give sinners just enough grace to raise them to a level of neutrality without actually enabling them to believe the gospel or is his grace effectual in bringing them to faith in Christ?

Grace: Prevenient and Resistible

So that you might read the original formulations of these two teachings, I am including the texts of these documents in full. I think you will find it interesting to see there is nothing in these Articles of the Remonstrance with which the Calvinist can disagree until the final sentence of the Fourth Article. The problem is, unless the Arminians assigned a meaning to regeneration that is totally different from the definition I will offer, this sentence completely contradicts all that precedes it. I want you first to read Articles Three and Four of The Remonstance, then consider the total illogic of the statement as it stands. Of course, our argument rests on our assumption that the Arminians intended the same meaning for regeneration as we.

THE ARTICLES OF THE REMONSTRANCE

THIRD ARTICLE.
Saving Faith.—Man in his fallen state is unable to accomplish any thing really and truly good, and therefore also unable to attain to saving faith, unless he be regenerated and renewed by God in Christ through the Holy Spirit (John xv. 5).
FOURTH ARTICLE.
Resistible Grace.—Grace is the beginning, continuation, and end of our spiritual life, so that man can neither think nor do any good or resist sin without prevening, co-operating, and assisting grace. But as for the manner of co-operation, this grace is not irresistible, for many resist the Holy Ghost (Acts vii. 51).
Notice first, the term “irresistible grace” the Arminian finds so repugnant comes from their own statement. The only reason the Calvinists’ position on the effectual nature of grace has been so labeled was it was written in answer to the Arminians’ assertion that God’s prevenient grace is “resistible.” I suspect the Calvinists’ position on this matter would never have been so badly misrepresented by its opponents had they simply read what the divines at the Synod of Dordt wrote.

Did you notice anything contradictory as you read the Third and Fourth Articles–Saving Faith and Resistible Grace? Does the statement on saving faith imply to you that regeneration produces saving faith? “Man. . .is unable to attain to saving faith, UNLESS HE BE REGENERATED. . . .” Does that not imply if he is regenerated, he will be able to attain to saving faith?” The Arminian’s position is that though the sinner is thus enabled to attain to saving faith, he may of his own free will resist this grace (apparently though he has been regenerated) and refuse to attain to saving faith.
If we can agree that a person’s choices are determined by his nature and regeneration is the implantation of a new governing principle in the soul, then the sinner thus regenerated cannot but attain to saving faith. Refusing to acknowledge this reality has caused even respected Bible commentators to make illogical and bewildering statements. If one is interested in seeing an exercise in exegetical casuistry, he should consider the following comments by the respected commentator, R.C.H. Lenski. Commenting on John 12: 32 he wrote,

This is the same drawing as that mentioned in 6:44 (compare 6:44), there predicated of the Father, here of Jesus; . . . This is the drawing exerted by grace through the means of grace (Word and Sacrament), alike in effectiveness and seriousness for all men, not in any way limited on God’s part. Yet here, as in 6:37; 6:44; 10:16; 11:52, and other connections, Jesus is speaking of this universal and unlimited grace only insofar as it succeeds in actually drawing men from the world to himself. All are alike drawn, but by their perverse obduracy many nullify all the power of grace and harden themselves in unbelief (Matt. 23:37), while others, in equal sin and guilt, are converted by this same power of grace. Why some are thus lost and others won, all being under the same grace, constitutes a mystery insoluble by our minds, about which we know only this, that those who are lost are lost solely by their own guilt, while those who are won are won solely by divine grace. Jesus is speaking only of the latter when he says, “I will draw all unto me.”

He then continues by identifying the “all” as those who will actually come to faith in Christ. Does “all” refer to those who are “won solely by divine grace,” or “some [who are] lost and others won, all being under the power of the same grace.” Is there any reader who cannot see the blatant contradictions inherent in these comments? If so, lets consider a few of them.
First, since he has referred us to John 6:37 and 6:44, we need to see his comments on those verses. There he wrote, But in these expressions, “all that the Father gives,” and, “all that he has given,” Jesus speaks of all believers of all ages as already being present to the eyes of God, he also thus is giving them to Jesus. . . .There, however, is not a fixed number, in some mysterious way chosen by an absolute decree of God to be such a gift to Jesus. Such an exegesis is wholly dogmatic and carries in to what Jesus says a thought that is not contained in his words. On the other hand, equally dogmatic is the view that those who constitute God’s gift to Jesus are those who in the first place are morally better than the rest, or who at least act better than the rest when the gospel is brought to them. These words of Jesus are without a trace of either predestinarianism or synergism. God’s grace is universal. He would give all men to Jesus. The only reason he does not do so is because so many men obdurately refuse to be part of that gift. On the other hand, God’s grace is alone efficacious. Every man who believes does so only and wholly by virtue of this grace.

In the next paragraph he continues,

The Father’s drawing (v.44) is one of grace alone, thus it is efficacious, wholly sufficient, able to change the unwilling into the willing, but not by coercion, not irresistibly. Man can obdurately refuse to come. Yet when he comes he does so only through the blessed power of grace.

If you are confused by these statements, it is undoubtedly because Mr. Lenski was confused when he wrote them. Perhaps I am just dense, but to me, Mr. Lenski’s comments seem absolutely self-contradictory. The following are a few of the more obvious contradictions:

1. He wrote, “This is the drawing exerted by grace through the means of grace (Word and Sacrament) [this would have to assume all men have heard the Word and been partakers of the Sacraments], alike in effectiveness and seriousness for all men, not in any way limited on God’s part.”

Then he wrote, “Jesus is speaking of this universal and unlimited grace only insofar as it succeeds in actually drawing men from the world to himself.” “Jesus is speaking only of the latter (those who are won solely by divine grace) when he says, ‘I will drew all men unto me.’”

Is this grace of which he speaks “alike in effectiveness and seriousness for all men” or is it “universal and unlimited only insofar as it succeeds in actually drawing men from the world to himself?” Unless this grace actually succeeds in drawing all men from the world to himself, it cannot be alike in effectiveness and seriousness for all men.

All are alike drawn, but by their perverse obduracy many nullify all the power of grace and harden themselves in unbelief.”

Are these obdurate sinners truly drawn or is this grace “universal and unlimited only insofar as it succeeds in actually drawing men from the world to himself?”

2. He wrote, “All the Father has given,” . . .Jesus speaks of all believers of all ages as already being present to the eyes of God. . . . There, however, is not a fixed number, in some mysterious way chosen by an absolute decree of God to be such a gift to Jesus.” After calling such exegesis “wholly dogmatic” he writes, “. . .equally dogmatic is the view that those who constitute God’s gift to Jesus are those who in the first place are morally better than the rest, or who at least act better than the rest when the gospel is brought to them [italics mine].

Then he wrote, “He [God] would give all men to Jesus. The only reason he does not do so is because so many men obdurately refuse to be part of that gift.”

It would appear “all believers of all ages” who in believing became God’s gift to Jesus acted better than those who “obdurately refused to be part of that gift.” Why they acted better, Mr. Lenski doesn’t seem to have a clue. We will address that question later.

When he denies the plain biblical teaching that there is a “fixed number, in some mysterious way chosen by an absolute decree of God to be such a gift to Jesus,” he does so based on his conclusion that such is the answer of dogmatic theology drawn, I suppose, out of thin air. Did he truly believe it is wrong to bring the teachings of plain passages of Scripture to bear on other Scriptures to help us understand them? Are we to try to understand verses of Scripture totally apart from the context of the Scriptures as a whole? Such a concept is totally contrary to sound hermeutical principles.

3. He wrote, “The Father’s drawing is one of grace alone, thus it is efficacious, wholly sufficient, able to change the unwilling into the willing. . . .[italics mine].” Then he wrote, “Man can obdurately refuse to come.”

Is God’s grace “efficacious, wholly sufficient, able to change the unwilling into the willing”, or “can man obdurately refuse to come?”These statements are absolutely contradictory. If it is able to change the unwilling into the willing, why doesn’t it change the obdurate into a submissive believer?

Perhaps my problem is I don’t understand some of his vocabulary. He seems to like the word “obdurate,” and its derivatives. For example, he wrote, “All are alike drawn, but by their perverse obduracy many nullify all the power of grace and harden themselves in unbelief (Matt. 23:37), while others, in equal sin and guilt, are converted by this same power of grace” [italics mine]. I had thought the word obdurate meant “Not easily moved to pity or sympathy; hardhearted. Hardened and unrepentant; impenitent. Not giving in readily; stubborn; obstinate; inflexible.” Webster’s unabridged dictionary offers the following synonyms: callous, hardened and distinguishes them as follows--

Callous denotes a deadening of the sensibilities; Hardened implies a general and settled disregard for the claims of interest, duty, and sympathy; Obdurate rises still higher and implies an active resistance against the pleadings of compassion and humanity.

Mr. Lenski would have us believe all sinners are alike in their state of guilt and sin before God. He wrote, “ . . .while others, in equal sin and guilt, are converted by this same power of grace [italics mine].” When he tells us these others are “equal” in sin with the rest, does he include in that “sin” the devastating effects of sin on the sinner’s nature? Are all sinners equally depraved at heart or are some sinners only semi-depraved? Perhaps some sinners are callous, others are hardened, but the really bad ones are obdurate. The last time I read the Bible I had the distinct impression that all sinners, left to themselves in a state of sinful nature, fall into the “obdurate” class. Consider the following verses:

Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of this heart was only evil continually (Genesis 6:5).

In addition to this verse, there are the verses we cited above (Psalms 14:2-3; 58: 3-5) to demonstrate the sinner’s stubborn rebellion against God and his refusal to understand God’s truth or seek for him.

Concerning Judah and Jerusalem the prophet wrote,

The whole head is sick, the whole heart is faint. From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises and putrefying sores; They have not been closed, or bound up, or soothed with ointment (Isaiah 1:5-6).

All we like sheep have gone astray; we have turned, everyone, to his own way. . .(Isaiah 53:6).

But we are all like an unclean thing and all our righteousnesses are like filthy rags; We all fade as a leaf, and our iniquities, like the wind, have taken us away. And there is no one who calls on your name, who stirs himself up to take hold of you. (Isaiah 64:6-7).

The heart is deceitful above all things, and desperately wicked; who can know it (Jeremiah 17:9)?

You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you (Acts 7:51).

But the natural [soulish man--person without the Spirit] does not receive [welcome] the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned (1 Corinthians 2:14).

And you [he made alive] who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lust of our flesh, fulfilling the desires of the flesh and of the mind and were by nature children of wrath, just as the others( Ephesians 2:1-3).

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness (Ephesians 4:17-21).

Does that not sound obdurate to you? It does to me. Unless we are prepared to argue those described in these verses are more hardened by nature than we are, there is a formidable problem with Mr. Lenski’s view. If we all fit that description, and I believe we do, how is it that any of us become willing to bow the knee to the sovereign Lordship of Jesus Christ? That is a question we must answer if we expect to make any progress in understanding God’s saving grace.
Another word I am having trouble with is the word, “efficacious.” I had thought the word meant, “producing the effect intended; having power adequate to the purpose intended; as an efficacious remedy for disease.”

Mr. Lenski wrote, "God’s grace is universal. He would give all men to Jesus. The only reason he does not do so is because so many men obdurately refuse to be part of that gift. On the other hand, God’s grace is alone efficacious."

The Father’s drawing (v.44) is one of grace alone, thus it is efficacious, wholly sufficient, able to change the unwilling into the willing, but not by coercion, not irresistibly. Man can obdurately refuse to come. Yet when he comes he does so only through the blessed power of grace.

There is a question I must ask. Which is more powerful, the efficacious grace of God or the obdurate rebellion of the sinner? How can the grace of God be both efficacious [producing the effect intended; having power adequate to the purpose intended] and resistible at the same time? Is this “grace” able to change the callous and hardened but unable to change the obdurate? Is it not true that if any sinner is obdurate, all sinners are obdurate? If the grace of God is effectual in bringing one sinner to repentance, would it not be efficacious in bringing any sinner to repentance?
If a powerful force encounters two objects of equal size, weight and density, perhaps both exerting an equal resistance in the opposite direction, wouldn’t that force be expected to have an equal effect on both objects? If an equal effect were not achieved, would we not conclude either that the force exerted on the one object was different from the force exerted on the other or that there was some difference in the objects, causing a disparate reaction? Perhaps, the reader can imagine another possibility; I cannot.
Now, if Mr. Lenski and others of his persuasion insist that the only grace God gives in seeking to bring sinners to himself is a grace that can be effectively resisted by the obduracy of the sinner’s will, they can arrive at only one conclusion. Despite their protestations to the contrary, they must conclude there is a difference in the sinners who encounter the force of this so called “efficacious” grace. Some sinners are less obdurate than others. Lenski wrote, “Why some are thus lost and others won, all being under the same grace, constitutes a mystery insoluble by our minds, about which we know only this, that those who are lost are lost solely by their own guilt, while those who are won are won solely by divine grace [italics mine].” Here I am reminded of a wise proverb I once read, “To those who lack the will to know the truth, nothing is as mysterious as the obvious.”
The reason some are lost and others won is no mystery at all to those who believe the plain teaching of Scripture. It is God who makes one sinner differ from another. His grace is indeed efficacious when it is brought to bear on those who have been the objects of his everlasting love and electing grace. If we are called, we are called according to his purpose (Romans 8:28). Returning to our analogy, if the objects in question are equal in every way, yet there is an unequal reaction when force is brought to bear, what must we conclude? Must we not reason that the force exerted on one object must have been different from the force applied to the other?
Here we ask the Apostle Paul’s question, “Who makes you differ from another and what do you have that you did not receive? Now, if you received it, why do you boast as if you did not receive it” (1 Cor. 4:7). We can only answer one of two ways. We will either say, “I, unlike the obdurate sinners around me, responded favorably to the universal but resistible grace of God,” or “By the free, sovereign, distinguishing, and efficacious grace of God, I am what I am.” The hymn writer asked,

Why was I made to hear His voice,
And enter while there’s room,
While thousands make a wretched choice,
And rather starve than come?

His answer?

Twas the same love that spread the feast
That sweetly drew me in;
Else I had still refused to taste,
And perished in my sin.”
Isaac Watts 1707

Grace: Effectual

My purpose in this section is to examine some of those biblical verses that concern the subject of the divine call. I intend to show that every time the terms “call,” “called,” “calling” occur in the New Testament Epistles, they refer not to a mere invitation but to God’s call that effectively enables sinners to believe and repent. Jesus used the word “draw” in the same way. Biblical writers used these terms to refer not to moral suasion or a mere invitation but God’s enabling work apart from which sinners would never come to faith in Christ.
I have cited the full text of the Third and Fourth Articles of the Canons of Dordt, at the end of this booklet so you can see for yourself what these wise men wrote. I would encourage you to read and seek to understand every word they wrote. You will notice there is not a trace of the common misconception of the Calvinist’s teaching on this topic, i.e., that some sinners are dragged against their wills into the kingdom of God. There is no evidence these learned men believed God treats sinners like robots who have no wills of their own. God does not coerce sinners into conversion or in any way force them to do something they do not wish to do.
Let me remind you this is a control issue. Either the sinner is ultimately in control of salvation or God is in control. Now, if God is not in control of it, then he cannot do anything about it. We are wasting our time when we pray that he will convert sinners through our preaching of the gospel if he has left the matter to the sinner. For this reason, what we believe on this issue is of extreme practical importance. If we believe we are the ones who must make the gospel work, it will drive us to all sorts of gimmicks and high pressure tactics aimed at getting the sinner across the line for Christ. If only we can get them to walk the aisle and make a decision, then God must do his part and save them. Additionally, our focus will be on sinners “accepting” Jesus rather than on Jesus accepting sinners. It is the latter, not the former, that is the focus of the biblical gospel.

The Call: Mere Invitation or Effectual Enablement?

Two Kinds of Call

The Outward, Universal Call

There were two times Jesus used the words “call” or “called” in the gospels to refer to the gospel invitation. The first, “I did not come to call the righteous but sinners to repentance.” occurs in Matthew 9:13; Mark 2:17; Luke 5:32 . The second, “. . .many are called, but few are chosen,” occurs in Matthew 20:16 and 22:14. These refer to the external, sincere, and universal offer of Christ in the gospel. Apart from God’s internal, enabling call, sinners will reject this external call of the gospel every time. The Puritan John Flavel wrote,

The external voice is evermore ineffectual and successless, when it is not animated by that internal spiritual voice. It was marvelous to see the walls of Jericho falling to the ground at the sound of ramshorns; there was certainly more than the force of an external blast to produce such an effect; but more marvelous it is, to see at the sound of the gospel, not only the weapons of iniquity falling out of sinner’s hands, but the very enmity itself out of their hearts. Here you see is a voice in a voice, an internal efficacy in the external sound; without which the gospel makes no saving impression.

The Internal, Effectual Call

Every other time these words occur in the New Testament Scriptures, they refer to God’s internal, enabling call. It is important to notice it is God, the Father, who is the agent who issues this call. In 1 Corinthians 1:9, the Apostle Paul wrote, “God is faithful, through whom you were called into the fellowship of his Son Jesus Christ our Lord.” Jesus said, “No man can come to me except the Father who sent me should draw him” (John 6:44).

Regeneration

It is the Holy Spirit who performs the work commonly called “regeneration” by which sinners, having been given a new nature, are enabled to respond to the gospel in saving faith. When we speak of regeneration, we mean God’s work of implanting a new governing principle of life in the soul. It involves a radical change of nature that requires nothing less than divine power. New Testament writers used several different metaphors to represent this work of the Spirit. Consider the following list, and ask yourself whether the subjects of these acts are active or passive in producing this work we call regeneration.

1. Creation–Just as, in the beginning, God spoke light into existence, in regeneration, God causes the light of the gospel to shine into our hearts (2 Corinthians 4:6).

2. Circumcision–Physical circumcision under the Abrahamic Covenant has been replaced by circumcision of the heart (Romans 2:28-29; Colossians 2:11).

3. Resurrection– We have been raised from spiritual death to spiritual life by the same power of God that raised Jesus from the grave (Ephesians 1:19-20; 2:5-6).

4. Birth–Jesus told Nicodemus he needed to be born from above (John 3: 7). He was not telling Nicodemus something he needed to do. He was telling him there was something God would have to do to him before he could see or enter the kingdom.

5. Baptism–Baptism is an outward expression of God’s internal work in which he unites us with Christ in his death burial and resurrection (Romans 6:3-5; Colossians 2:12).

6. Restoration of sight–Luke 4:18; 2 Corinthians 4:3-6.

7. Liberation from a Dungeon–.Luke 4:18. God has called us out of darkness into his marvelous light. We were called for freedom (Galatians 5:13).

In not one of these acts is the subject active. He is always acted upon. So it is in calling and regeneration. These are God’s acts which he performs without our cooperation. We are not active but are acted upon. Conversion (faith and repentance) is our response to God’s sovereign work in our souls.

Though the Southern Baptist Confession of Faith, “The Baptist Faith and Message,” is a much weaker and more vague confession than Baptists have adhered to historically, it, nonetheless, clearly teaches this order. The following is cited from “The Baptist Faith and Message–2000."

Salvation IV--

A. Regeneration, or the new birth, is a work of God's grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace [emphasis mine].

Notice, according to this statement, repentance and faith are the sinner’s response to regeneration, not the cause of it.

Always Effectual

There are three passages I would like us to consider that demonstrate, beyond question, the effectiveness of God’s internal call, and the work of regeneration. Though in each of these, the speaker or writer uses a different term to refer to the divine activity, they all refer to the internal and enabling work of God in the soul.

Drawing--John 6:44-45

In this passage, Jesus has just revealed himself as “the true bread” that came down from God out of heaven. In response to this revelation, the very people who had desired to take him by force and make him a king were now beginning to manifest their wicked unbelief.
It would appear to the uninformed observer that Jesus’ ministry was about to suffer a significant setback and that the Father’s purpose for sending him into the world was about to be frustrated. Add to this the mass departure of his disciples about which we read at the end of this chapter, and it appears Jesus’ ministry will never get off the ground-- “From that, many of his disciples went back and walked with him no more ”(v. 66). It is to correct this misunderstanding that Jesus speaks the words found in verse thirty seven, “All that the Father gives me will come to me, and the one who comes to me I will by no means cast out.” Notice that in this verse he uses a present tense in referring to the Father’s donation of a people to the Son–“All the Father is giving me.” Later, he refers to the same people in the past tense–“has given me.” In the latter, he refers to God’s eternal decree; in the former, he refers to God’s internal drawing in accordance with that decree by which he enables these favored sinners to embrace his Son in saving faith. Notice that all the Father is thus giving to the Son will come to him in saving faith. Far from failing and being frustrated, the purpose of God is being accomplished perfectly. Additionally, the Son promises to keep to the end all the Father is giving him. This is what he means when he says, “I will by no means cast him out.” He will keep all his people until the resurrection at the last day.
In John 6:44, Jesus leaves no doubt about who is in control in the matter of salvation. He says, “No man can come to me unless the Father who has sent me should draw him; and I will raise him up at the last day. First, he teaches us no sinner left to himself in a state of fallen, sinful nature is able trust in Jesus. He does not say no sinner may come to me; every sinner has permission to come. God sincerely invites sinners wherever they may be to come to the fountain of life. The word he uses speaks not of permission but of ability–“no man can come.”
Second he declares that all whom the Father thus draws, he will raise up at the last day. His teaching is plain and clear; No one can come unless he is drawn, but every one who is drawn will come and be kept to the end.
In support of his assertion that everyone the Father draws in this way will come and be kept until the final day, Jesus cites a reference from the Old Testament Scriptures, most likely a paraphrase of Isaiah 54:13, “All your sons will be taught by the Lord, and great will be your children’s peace.” The restoration of the city of Jerusalem after the Babylonian captivity became a type of God’s gracious blessings on the Messianic community, God’s new covenant people. Jesus’ meaning is that every member of this new covenant community will become so because he has been taught of God not only by the external voice of the gospel but by an internal illumination and implantation of a new governing principle in the soul. Compare this with God’s promise to “write his laws in their hearts” (Jeremiah 31:33). He concludes, “Therefore everyone who has heard and learned from the Father comes to me.” Thus, Jesus teaches the negative and positive side of the same truth. No one is able to come apart from the Father’s drawing, but everyone who is drawn will surely come.
Some have supposed, based on John 12:32, that this drawing is extended to every person on earth without exception. However, a careful consideration of the context of that verse should make it clear Jesus is talking about all people without distinction, not all without exception. The New King James Version translates it, “. . . .I will draw all peoples unto myself.”

Called–Romans 8: 28-30

In the second passage I would ask you to consider, the Apostle Paul is pursuing an argument he began in chapter five of his Epistle to the Romans. He has already offered several arguments to show that all whom God has declared righteous in his sight are certain to be glorified, conformed to the image of Jesus Christ, his incarnate Son. In the immediate context, his argument is based on the certain fulfillment of God’s eternal purpose (cf. passages like Psalms 115:3 and Isaiah 46: 9-11).
In Romans 8:28, he refers to those whose natures have been radically changed by grace as “the called ones.” Earlier in this chapter he has described the unconverted as “hostile toward God” (v. 7). In contrast to such an attitude of hostility that refuses to be subject to God’s law, he now describes believers as “those who love God.” The decisive factor that has made the difference between “those who love God” and “those of a fleshly mind” is God’s call.
In verses twenty-eight through thirty, there is an unbroken chain of divine, saving activity stretching from God’s saving purpose in eternity past to the glorification of all believers in Christ in eternity future. When the Apostle tells us God foreknew his people, he refers to all believers of all time, but only to them. It is important to note they are believers because they were foreknown [foreloved], not foreknown because he knew they would become believers. When he tells us those he foreknew he also predestined to be conformed to the image of his Son, her refers only to believers but to all believers. When he tells us those whom he predestined he also called, he refers only to them but to all of them. When he tells us whom he called he also justified, he refers only to them but to all of them. When he tells us those he justified he also glorified, he refers only to them, but to all of them. In other words, everyone who is foreknown is predestined; everyone predestined is called; everyone called is justified; everyone justified is glorified. There are no breaks in this divine chain of saving activity.
For our purpose here, I want you to focus on one link of this chain–Everyone called is justified. If God’s call is a mere invitation issued to all sinners or some sort of prevenient grace extended to all sinners alike, would we not have to believe, based on this verse, that all who have heard the gospel invitation and all who have received this prevenient grace will be justified?

In truth, the Apostle was not writing about a universal invitation or an ineffectual prevenient grace. Instead, he was writing about a call that invariably produces faith and repentance in the hearts of all who receive it. Thus, everyone who receives this call will be declared righteous in God’s presence.

Born/Begotten of God--1 John 5:1

Finally, consider the term born/begotten of God in John’s first Epistle. It is unclear whether John intended to represent God’s work of grace in the sinner’s heart as begetting this new life or giving birth to it. In either case, it is clear John intended his readers to understand this work of God as initiating all that is righteous and holy in the believer’s life. He uses the term in the following verses; 2:29; 3:9; 4:7; 5:1, 4, 18. In each case, He uses the perfect tense of the verb, a tense whose action occurred in the past with results continuing into the present. In each case, John represents this act of begetting/birthing as causing present actions or characteristics in the believer’s life. In none of these cases would it be reasonable to conclude the present actions or characteristics in the believer’s life in any way caused this begetting or birthing experience. Consider the following chart that shows these tenses in terms of cause and effect.

CAUSE EFFECT

2:29 Born of God practicing righteousness

3:9 Born of God does not practice sin cannot go on sinning

4:7 Born of God loves

5:4 Born of God overcomes the world

5:18 Born of God keeps himself and the wicked one does not touch him.

There is one verse we did not list in this cause/effect chart. I deliberately omitted it because I want you first to consider this chart carefully. Is there any question in your mind that in all these actions in the “effect” column, being “born of God” was the preceding cause? Now I want you to consider the identical grammatical construction in 1 John 5:1. John wrote, “Everyone who is believing that Jesus is the Christ, has been born of God. . . .” Based on the pattern we observed in the above chart, can anyone reasonably argue that faith is an act that moves God to regenerate a sinner? Is it not clear instead that being born of God is the antecedent cause of a believer’s faith? This was clearly the understanding of the framers of the New Hampshire Confession of Faith (1833). Concerning the grace of God in regeneration they wrote,

We believe that, in order to be saved, sinners must be regenerated, or born again; that regeneration consists in giving a holy disposition to the mind; that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, so as to secure our voluntary obedience to the gospel; and that its proper evidence appears in the holy fruits of repentance, and faith and newness of life [italics mine].

Though it is probably not advisable to use the term “irresistible grace” when speaking to the theologically uninformed, the grace of God when brought to bear on the obdurate sinner’s heart is nothing less than irresistible. What other kind of grace could save him? John Murray, commenting on Jesus’ instruction about the Spirit’s role in regeneration, wrote,

It has often been said that we are passive in regeneration. This is a true and proper statement. For it is simply the precipitate of what our Lord has taught here. We may not like it. We may recoil against it. It may not fit into our way of thinking and it may not accord with the time worn expressions which are the coin of our evangelism. But if we recoil against it, we do well to remember that this recoil is recoil against Christ. And what shall we answer when we appear before him whose truth we rejected and with whose gospel we tampered? But blessed be God that the gospel of Christ is one of sovereign, efficacious, irresistible regeneration. If it were not the case that in regeneration we are passive, the subjects of an action of which God alone is the agent, there be no gospel at all. For unless God by sovereign, operative grace had turned our enmity to love and our disbelief to faith we would never yield the response of faith and love.

Speaking Biblically

Pay attention to the language of the New Testament Scriptures; compare the way Jesus, the Apostles, and other biblical writers expressed themselves about salvation with the way modern preachers and teachers speak. If you find a difference, whose speech patterns to you think you should emulate? For example, Luke describes the conversion of a woman named Lydia (Acts 16:14). If he had done so in modern, evangelical jargon, he would no doubt have written, “A woman named Lydia heard the gospel and made a decision to open the door of her heart and let Jesus come in.” Here was a woman who worshiped Jehovah as a proselyte Jew. When Paul spoke the gospel, a message no doubt markedly different from the message of Judaism she had been accustomed to hearing, she readily received it. Does Luke attribute this reception of the truth to her “free will” decision or to the wise and judicious use of prevenient grace? No, he attributes it to God’s saving activity in her heart. This is what he wrote, “Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul.”
In Paul’s instructions to Timothy about how to conduct himself as a shepherd over God’s flock, he told him how to deal with those who set themselves in opposition to God’s truth. The hope he held out to him was not that God might give such people prevenient grace in hopes that they might exercise their “free will” wisely and turn themselves to the truth. Instead, he wrote,

And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, 25in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, 26and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will. (2 Timothy 2:24-26).

Although these are only two passages of the many I could have cited, they are characteristic of the language one finds throughout the remainder of the Bible.

Called According to His Purpose

You may be wondering what determines who is called, and thus enabled to believe the gospel, and who is left in sin and unbelief. The New Testament Scriptures do not leave us to wonder about the answer to this important question. The Apostle Paul makes the answer very clear in Romans 8:28. He describes those who love God as “those who are called.” Then he tells us these are called according to God’s purpose. As the context of this verse makes plain, the purpose about which he writes is God’s predestined decree in which he set his love on his people from all eternity and determined that those thus chosen would be conformed to the image of his incarnate Son.
Additionally, he wrote to Timothy, urging him to share with him in the sufferings brought on by the gospel. This Timothy was to do, according to God’s power. Paul refers to this God as the one

who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, 10but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel, (2 Timothy 1:9-10).

The purpose about which Paul wrote is God’s elective purpose in which he graciously chose some sinners out of the mass of fallen humanity all of whom deserved his everlasting wrath and curse. There are numerous texts that boldly state or clearly imply that such a choice occurred. Consider the following references: John 10:16; 25-30; 17: 15:16; 17:2, 6-11; Acts 13:48; Romans 8:28-33; 9:10-24; 11:5-6; 1 Corinthians 1: 18-31; Ephesians 1:4-5; Colossians 3:12; 1 Thessalonians 1:4; 2 Thessalonians 2:13; 1 Peter 1:2, and Revelation 17:8.
Though this is by no means an exhaustive list of the verses we could have cited, at least you can see this teaching is not obscure and unimportant.
Among those who acknowledge that such a choice occurred [most seem content simply to ignore Scriptures pertinent to this subject], there are two views of its basis. Some contend this choice was based on God’s foresight of the believer’s decision to receive Christ. Historically, Arminians have believed included in this basis is his foresight not only of faith, but also of final perseverance in faith and holiness. Others believe God’s choice was the result of his wise and sovereign good pleasure without reference to anything he foresaw in the objects of his love.

Foreseen Faith?

Some have suggested God’s choice of those who would be saved was determined by his foresight of their free will decision in favor of the gospel. This cannot be the case for a number of reasons. Not the least of these is a total absence of biblical basis for such a belief. There are two verses in the New Testament Scriptures that talk about God’s foreknowledge in relationship to God’s saving purpose. In neither of these verses is there the slightest suggestion that God foresaw the sinner’s faith and based his decision to save such sinners on what he foresaw. In fact, in Romans 8:29, it is God’s people who are foreknown, not some decision they would make in the future. Paul does not write, “For what he did foresee,” but “For whom he did foreknow.” One refers to a mere factual knowledge of what someone would do, the other refers to an intimate knowledge of the person himself. This is clearly the way the word translated “know” is used in the Scriptures. Jesus could not say to some who will come before him in judgment, “Depart from me. . .I never knew you,” if the word meant merely to know about how someone would act. The meaning is that Jesus had never set his saving love on them. People often assume foreknowledge is merely God’s omniscience of things future. It is true God knows all things past, present, future, and possible, but this is clearly not what the Apostle intends by his use of this term. If it were, his statement in Romans 8:29 would lead us to an erroneous conclusion. Since the text says nothing about whether what God “foreknew” was good or evil, faith or unbelief, we would have to conclude this foreknowledge was all-inclusive. His omniscience extends to all his creatures and all their actions. God knew everything about everyone and all we would ever do, think, feel, or choose. If this view were correct, “Whom he foreknew,” would have to refer to everyone without exception. Yet, the text states,

For whom God foreknew, he also predestinated to be conformed to the image of his Son that he might be the firstborn of many brethren. Moreover, whom he predestinated, them he also called, and those he called, them he also justified and whom he justified, them he also glorified. (Romans 8:29-30).

Now, if we should insist the Apostle used the word “foreknew” to refer merely to God’s omniscience of the future, since the Apostle does not specify what God foresaw, would we not have to reason this “foreknowledge” extended to everyone? Since God’s perfect omniscience of things future extends to everyone, every event and every action, would we not be forced to the conclusion that everyone without any exception is included in God’s purpose to conform believers to Christ’s incarnate image? This, in turn, would lead us to the conclusion that everyone would be called, justified and glorified. This clearly cannot be Paul’s meaning here. Instead, he means God set his everlasting love on everyone he planned to conform to the image of his incarnate Son.
Often, people seem unhappy with the idea that God has planned everything that occurs. To them, it seems, it would have been better had God simply set everything in motion and then let it function on its own, without any rhyme or reason. Of course, such an idea is absurd. The Bible tells us God works all things according to the counsel of his will”(Ephesians 1:11).
Permit me to ask you a question. What would you have to say about a man who began to construct a house without first forming some sort of plan, at least in his mind, according to which he intended to build? Would you not call such a man a fool? It would make no sense whatsoever to begin such a project without first conceptualizing what the finished product would be like. Why, then, would anyone think God would begin to create and govern an entire universe without first framing a plan according to which he intended to create and govern?
Of course, one difference between human plans and the divine plan is human plans are subject to alteration; God’s plan is not. As finite beings, we lack the foresight and, at times, the resources to frame a plan that we can execute perfectly. Sometimes, in our arrogance, we speak of the foreseeable future as if such a thing existed for us; it does not. When we make our plans, we need to include contingencies. We can never tell what might occur to completely spoil or at least, substantially alter our plans. We may find we lack the resources necessary to execute them. Any number of problems might arise that will prevent their realization. This is never true of God’s plan. He who knows the end from the beginning is never surprised by an unexpected impediment to the realization of his plan. Additionally, he never lacks the resources to finish the task he has undertaken. For these reasons, the writer of the Hebrews Epistle could write about “the immutability of his counsel” Hebrews 6:17). God did not plan to do what he foresaw would occur, he foresaw what he had planned to do. It was his plan that determined what would occur, not his perfect foresight of what would occur. There is no question God foresaw every believer’s faith long before we existed, but that foreseen faith did not form the basis of God’s choice. Faith cannot be both the basis of God’s choice and the result of God’s choice. The faith God foresaw only existed because he produced it in the believer’s heart by his effectual call and by the Spirit’s work of regeneration. That call, as we have seen, is in accord with God’s eternal purpose. The call results from the purpose or plan; faith results from the call. Faith (foreseen) cannot have been the basis of the plan. Consider this matter in terms of cause and effect:

Cause Effect/Cause Effect
God’s Electing Effectual Call Faith
Purpose

The effectual call does not cause God’s purpose; it is caused by it. Faith does not cause the effectual call; it is produced by it. Faith would not exist apart from the effectual call. The effectual call would not be issued apart from God’s electing purpose. Therefore, faith would not exist apart from God’s eternal, electing, purpose. If faith would not exist apart from God’s electing purpose, faith cannot be the basis of that purpose (choice).
Remember what the psalmist tells us God actually sees when he looks down from heaven on the fallen children of Adam. Left to themselves apart from God’s enabling grace, there are none who understand and seek God out. He wrote,

The Lord looks down from heaven upon the children of men,
To see if there are any who understand, who seek God.
They have all turned aside,
They have together become corrupt;
There is none who does good,
No, not one (Psalms 14:2-3).

Had God’s choice been conditioned on what he saw in the hearts of sinners acting on their own, he would have chosen none of us.

God’s Wise and Gracious Decision

Those who reject the idea that God’s choice of some for salvation was based on his foresight of their decision believe his choice was unconditioned by anything he foresaw. This does not mean God’s choice was arbitrary and without basis; it simply means he has not revealed his reasons to us, his creatures.

God’s Sovereign Good Pleasure

The only reason God has revealed for his electing decree is his sovereign good pleasure. Matthew’s Gospel records what Jesus said about this subject.

At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. “Even so, Father, for so it seemed good [so it was well-pleasing] in Your sight. “All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him (Matthew 11:25-27).

The Apostle Paul assigned the same reason to God’s electing decree in his Epistle to the Ephesians. He wrote,

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, 6to the praise of the glory of His grace, by which He has made us accepted in the Beloved. (Ephesians 1:3-6).

God’s Gracious Choice

When the Southern Baptist doctrinal statement, ”The Baptist Faith and Message,” speaks of “God’s purpose of Grace,” it states, “Election is God’s gracious purpose. . . . [italics mine].” When the statement speaks of “God’s gracious purpose,” it does not mean God was just being really nice and kind when he framed this decree. It means he framed this decree not only apart from what sinners deserve but contrary to what sinners deserve. In grace, God gives what we do not deserve, his saving favor, in place of what we do deserve, his eternal wrath and curse. In grace, God chose those who in every way deserved to be rejected. One of the old writers said it this way, “There was everything in us to turn God’s stomach, but nothing to turn his heart.”

In Romans 11: 5-6, the Apostle Paul wrote,

5Even so then, at this present time there is a remnant according to the election of grace. 6And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

The question we need to ask about these verses is this; to what does the phrase “and if [it is] by grace” refer? Some have used these verses to show that justification before God is by grace alone, apart from any mixture of human effort. Though this is altogether true, it is not what the apostle was teaching in these verses. This phrase in verse six looks back to the phrase “election of grace” in verse five. The apostle could just as well have written in verse six, “and if election is by grace, then it is no longer of works; . . .” Does this not plainly show us that God did not base his choice to save certain favored sinners on any good actions or attitudes he foresaw in us? His choice was based solely on his sovereign good pleasure.
In Romans, 9:10-24, the apostle discusses the issue of God’s righteousness or unrighteousness in choosing some sinners and passing over others (see v. 14). Why did God withhold mercy from some sinners who deserve to perish in their sins and choose to grant mercy to others who equally deserve to perish in their sins? If God’s decision to show mercy to certain favored sinners while passing over others had been based on faith or some other virtue he foresaw in those sinners., such an issue would have no substance at all. No reasonable person would consider God unrighteous [or unfair] if he chose to save certain sinners because he foresaw they were going choose to obey the gospel. In such a case, it would not truly be God decision that determined whether he would show mercy but their decision. Now, do you suppose the Apostle Paul had the ability to communicate this idea to his readers? I think I have done a relatively good job of communicating the idea to you; if I could do so, certainly the apostle, writing under divine inspiration, could have communicated such a concept. Have you ever wondered why Paul did not answer this proposed objection about whether God was righteous in his decision, by simply referring his readers to the idea of foreseen faith? We can only reasonably assume he did not do so because foreseen faith was not the basis of God’s choice. His choice was based solely on his gracious and sovereign good pleasure.
The apostle answers the question of God’s righteousness in verse sixteen of this chapter. He writes, “So then, it [God’s decision to show mercy] is not of him who wills, or of him who runs, but of God who shows mercy.” In other words, it is not the sinner’s choice that determines God’s decision [not of him who wills] ; it is not the sinner’s exertion that determines God’s decision [not of him who runs]; God’s decision to show mercy on certain sinners is based on nothing outside himself. The matter is resolved solely in the sovereign will of God.

Conclusion

Those who hold the “prevenient grace/free will” doctrine would have us believe the Bible tells us nothing about what makes the gospel work. It is clear prevenient grace does not, of itself, bring anyone to saving faith. According to this doctrine, apart from the sinner’s cooperation, prevenient grace would always prove ineffectual. Ultimately then, it is the sinner who must make the gospel work though he has no ability to do so. Prevenient grace leaves the sinner unregenerate. Since his nature remains sinful, his thoughts, feelings, and choices will always be sinful.
It is an inescapable conclusion for those who hold this view that sinners can take at least some credit for being in Christ. Those sinners who believe, for some reason unexplained by this view, chose rightly while others, less prudent in their use of prevenient grace, chose to remain in their sins. Apparently, those who chose rightly possessed some innate, inherent virtue or prudence for which they can feel some sense of pride. However vehemently Mr. Lenski and those of his persuasion may insist “those who are saved are saved wholly by [prevenient] grace,” such grace, of itself, does not save any if it does not save all to whom it is applied.
Only God’s effectual call can secure the sinner’s voluntary compliance with the demands of the gospel. Though God’s call does not coerce sinners to believe the gospel against their wills, it does effectively secure their glad obedience to its lofty terms. It is not our duty to reconcile, in our finite minds, every truth God has revealed in the Scriptures. Our duty is simply to believe everything God had revealed in his Word. The following is a list of biblical statements from which the serious student of the Bible cannot escape.

1. God freely and sincerely invites whoever wishes to embrace Jesus Christ in saving faith (Isa. 45:22; 55:1; Matt. 11: 28-30; Rev. 22:17).

2. No sinner has the innate ability to seek Christ as he is offered in the gospel (John 6:44; Rom 3:11; 8:7; 1 Cor. 2:14).

3. God’s common grace, including the universal proclamation of the gospel and the convicting work of the Holy Spirit, though sufficient to leave sinners without excuse if they remain in their sins, is never, in itself, effective in bringing sinners to saving faith (Acts 7:51; Rom. 1:20; 1 Cor. 1: 18, 21-23).

4. All those effectually drawn by the Father’s inner call, will invariably respond to the gospel call in saving faith and godly repentance (John 6:37; 44-45; Romans 8: 30; 1 Cor. 1:21-24).

God grants this inner, effectual call to those he chose for himself before time began. This choice was not based on some positive decision or innate virtue he foresaw in his people; we were dead in trespasses and sins and children of wrath like the rest of Adam’s fallen sons. Instead, this wise and holy decree of God, bubbling up from his infinite mercy, love and grace, is owing to his sovereign good pleasure and is to the praise of the glory of his grace alone (Eph. 1:5).

Practical Applications

It is likely someone will ask what difference it makes what we believe about these doctrines. As long as people make decisions to believe the gospel, isn’t that good enough? Does it really matter what brought them to saving faith? Since I believe it matters a great deal , I want to close this study by mentioning a few of the practical effects of believing these truths.
Regarding the practical effects of these doctrines, the Westminster Confession of Faith states,

The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

Worship

It is likely the first effect of believing these doctrines will be a new found sense of awe in God’s presence. It is difficult to feel anything other than pity for the “god” who is proclaimed in the average pulpit. Though this god has done his best to save sinners, they continue to check him at every turn and thwart his purposes by the sovereignty of their free wills. How frustrated he must be with their refusal to let him be God. In contrast to this, “Our God is in the heavens, He has done whatsoever He has pleased “ (Psa 115:3).
For His dominion is an everlasting dominion,
And His kingdom is from generation to generation.
All the inhabitants of the earth are reputed as nothing;
He does according to His will in the army of heaven
And among the inhabitants of the earth.
No one can restrain His hand
Or say to Him, “What have You done” (Dan. 4:34-35)?

This God alone is worthy of our praise and worship. We must reject all other concepts of him that we have imbibed from the poisoned fountain of modern-day “theology.” We must bow in humble submission before his holy throne and acknowledge that he is God alone.

Humility

Nothing so deflates the prideful sinner as to realize all his hopes for mercy depend on the sovereign dispensation of God’s mercy. As long as he believes he holds the key to heaven in his hind pocket, the sinner will remain complacent in his intractable unbelief. But, tell him he is in a burning building from which he can provide or find no exit on his own, and the matter will be altogether different. Tell him the issue is not whether he will accept Christ, but whether Christ will accept him, and the entire complexion of the problem is altered. God does not receive sinners because he must. He will not be unjust if he rejects us. He receives us because he will; he can only receive us justly because, in Christ’s sacrifice, his has satisfied his own righteous demands for those who will repent and believe.
Additionally, these truths will have a profoundly humbling effect on believers when we realize it is only God’s grace that distinguishes us from the vilest sinner who ever lived. William Cowper expressed this sentiment well when he wrote,

The dying thief rejoiced to see
That fountain in his day,
And there may I, though vile as he,
Wash all my sins away.

Understanding these truths, we can never take any of the glory of our deliverance from sin for ourselves, since we know apart from grace we, too, would have rejected the gospel.. We must take all the blame for our sinfulness; we must give all the glory for salvation to God. Consider this truth as Horatius Bonar so beautifully expressed it in the following hymn:

All that I was, my sin, my guilt,
My death, was all my own;

All that I am I owe to Thee,
My gracious God, alone.

The darkness of my former state,
The bondage, all was mine;
The light of life in which I walk,
The liberty, it Thine.

Thy grace first made me feel my sin,
It taught me to believe;
Then in believing, peace I found,
And now I live, I live.

All that I am e’en here on earth,
And all that I hope to be,
When Jesus comes, and glory dawns,
I owe it, Lord, to Thee.

Evangelism

Arminians pervert history when they suggest a belief in the sovereignty of God in the sinner’s salvation will stifle evangelistic zeal. Try to tell that to David Brainard, George Whitefield, C.H. Spurgeon, Andrew Fuller, William Carey, Adonarim Judson, Luther Rice, et. al. Far from stifling evangelistic zeal, the truth of God’s sovereignty in the sinner’s salvation will impel us to greater fervency in proclaiming God’s good news. We do not need to wonder if our efforts will be successful, since we understand that every time we are faithful to make the gospel known, God will use that message to accomplish his sovereign purpose.

Additionally, since we understand it is not for us to make converts, we will be content to stick to God’s message and to his work, done in his Scripturally prescribed way. A belief in free will, will drive us to gimmicks; a belief in free grace will drive us to God.

Prayer

Since God, not the sinner, is in control of salvation, prayer for the lost makes sense. If the matter were outside his control, praying for the conversion of sinners would be a futile activity. Our time would be better spent begging sinners to make a decision. The God who has ordained the end of all things has also ordained the means through which all thing are to be accomplished. Prayer is one such means. We should be praying diligently for our churches and for the pagan world around us that God would revive his church and convert the lost through our proclamation of his good news.

Abundant Consolation

Knowing God has our full and final deliverance in his hands is a consolation that cannot be rivaled. If we had begun the work, the work would be ours to finish, but since he began the work, we can rest assured he will finish what he began (See–Phil.1:6). Augustus Toplady wrote,

The work which his goodness began,
The arm of his strength will complete;
His promise is Yea and Amen,
And never was forfeited yet.
Things future, nor things that are now,
Nor all things below or above,
Can make him his purpose forego,
Or sever my soul from his love.

THE CANONS OF DORDT
THE CORRUPTION OF MAN, HIS CONVERSION TO GOD,
AND THE MANNER THEREOF

THIRD AND FOURTH HEAD: ARTICLE 1.
Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright, all his affections pure, and the whole man was holy. But, revolting from God by the instigation of the devil and by his own free will, he forfeited these excellent gifts; and an in the place thereof became involved in blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

THIRD AND FOURTH HEAD: ARTICLE 2.
Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by limitation, as the Pelagians of old asserted, but by the propagation of a vicious nature, in consequence of the just judgment of God.

THIRD AND FOURTH HEAD: ARTICLE 3.
Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation

THIRD AND FOURTH HEAD: ARTICLE 4.
There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, or natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from begin sufficient to bring him to a saving knowledge of God and to true conversion that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is , man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God.

THIRD AND FOURTH HEAD: ARTICLE 5.
In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people, the Jews, by the hands of Moses. For though it reveals the greatness of sin, and more and more convinces man thereof, yet, as it neither points out a remedy nor imparts strength to extricate him from his misery, but, being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.

THIRD AND FOURTH HEAD: ARTICLE 6.
What, therefore, neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation; which is the glad tidings concerning the Messiah, by means whereof it has pleased God to save such as believe, as well under the Old as under the New Testament.

THIRD AND FOURTH HEAD: ARTICLE 7.
This mystery of His will God reveals to but a small number under the Old Testament; under the New Testament (the distinction between various peoples having been removed) He reveals it to many. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, but in no wise curiously to pry into, the severity and justice of God's judgments displayed in others to whom this grace is not given.

THIRD AND FOURTH HEAD: ARTICLE 8.
As many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him. He also seriously promises rest of soul and eternal life to all who come to Him and believe.

THIRD AND FOURTH HEAD: ARTICLE 9.
It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the Word of life; other, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt 13).

THIRD AND FOURTH HEAD: ARTICLE 10.
But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places.

THIRD AND FOURTH HEAD: ARTICLE 11.
But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit, that they may rightly under and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.

THIRD AND FOURTH HEAD: ARTICLE 12.
And this is that regeneration so highly extolled in Scripture, that renewal, new creation, resurrection from the dead, making alive, which God works in us without out aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active. Wherefore also man himself is rightly said to believe and repent by virtue of that grace received.

THIRD AND FOURTH HEAD: ARTICLE 13.
The manner of this operation cannot be fully comprehended by believers in this life. Nevertheless, they are satisfied to know and experience that by this grace of God they are enabled to believe with the heart and to love their Savior.

THIRD AND FOURTH HEAD: ARTICLE 14.
Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred upon him, breathed and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will consent to the terms of salvation and actually believe in Christ, but because He who works in man both to will and to work, and indeed all things in all, produces both the will to believe and the act of believing also.

THIRD AND FOURTH HEAD: ARTICLE 15.
God is under no obligation to confer this grace upon any; for how can He be indebted to one who had no previous gifts to bestow as a foundation for such recompense? Nay, how can He be indebted to one who has nothing of his own but sin and falsehood? He, therefore, who becomes the subject of this grace owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not. Further, with respect to those who outwardly profess their faith and amend their lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us. And as to others who have not yet been called, it is our duty to pray for them to God, who calls the things that are not as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

THIRD AND FOURTH HEAD: ARTICLE 16.
But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and it properties, or do violence thereto; but is spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable Author of every good work so deal with us, man can have no hope of being able to rise from his fall by his own free will, by which, in a state of innocence, he plunged himself into ruin.

THIRD AND FOURTH HEAD: ARTICLE 17.
As the almighty operation of God whereby He brings forth and supports this our natural life does not exclude but require the use of means by which God, of His infinite mercy and goodness, has chosen to exert His influence, so also the aforementioned supernatural operation of God by which we are regenerated in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles and the teachers who succeeded them piously instructed the people concerning this grace of God, to His glory and to the abasement of all pride, and in the meantime, however, neglected not to keep them, by the holy admonitions of the gospel, under the influence of the Word, the sacraments, and ecclesiastical discipline; so even now it should be far from those who give or receive instruction in the Church to presume to tempt God by separating what He of His good pleasure has most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more clearly this favor of God, working in us, usually manifest itself, and the more directly His work is advanced; to whom alone all the glory, both for the means and for their saving fruit and efficacy, is forever due. Amen.

Bibliography

Calvin, John, Institutes of the Christian Religion, Book II, Chapter II, #7.

Flavel, John, The Works of John Flavel, Vol IV,London: The Banner of Truth Trust). Reprint ed. 1968.
Lenski, R.C.H, The Interpretation of St. John’s Gospel.Minneapolis: Augsburg Publishing House, 1961).

McKechnie, Jean Ed. Webster’s New Twentieth Century Dictionary of the English Language--Unabridged.(New York: The Publisher’s Guild, Inc., 1960.

Murray, John, Redemption Accomplished and Applied, London: The Banner of Truth Trust, 1961.

Schaff, Phillip, The Creeds of Christendom, Vol. 3, Grand Rapids: Baker Books, 1996.

“The Westminster Confession of Faith” Chapter 3, Of God’s Eternal Decree, paragraph VIII.

My Lord, I Did Not Choose You

My Lord, I did not choose You,
For that could never be;
My heart would still refuse You,
Had you not chosen me.
You took the sin that stained me,
You cleansed and made me new;
Of old You have ordained me,
That I should live to You.

Unless, Your grace had called me
And taught my op’ning mind,
The world would have enthralled me,
To heav’nly glories blind.
My heart knows none above You;
For Your rich grace thirst.
I know that if I love You,
You must have loved me first.

Josiah Conder

Everlasting Love

‘Twas with an everlasting love
That God his own elect embraced;
Before he made the worlds above,
Or earth on her huge columns placed.

Long ere the sun’s refulgent ray
Primeval shades of darkness drove,
They on his sacred bosom lay,
Loved with an everlasting love.

Then in the glass of his decrees,
Christ and his bride appeared as one;
Her sin, by imputation his,
Whilst she in spotless splendor shone.

O love, how high thy glories swell!
How great, immutable and free!
Ten thousand sins, as black as hell,
Are swallowed up, O love, in thee!

[Loved, when a wretch, defiled with sin,
At war with heaven, in league with hell,
A slave to every lust obscene;
Who living, lived but to rebel,]

Believer, here thy comfort stands,--
From first to last salvation’s free,
And everlasting love demands
An everlasting song from thee.
Kent.

Hiding Place

Hail, sovereign love, that first began
The scheme to rescue fallen man!
Hail, matchless, free, eternal grace,
That gave my soul a hiding-place. .

[Against the God who rules the sky
I fought with hand uplifted high;
Despised the mention of his grace,
Too proud to seek a hiding place. .

But thus the eternal counsel ran:
“Almighty love, arrest that man!”
I felt the arrows of distress,
And found I had no hiding place.

Indignant Justice stood in view;
To Sinai’s fiery mount I flew;
But Justice cried, with frowning face,
“This mountain is no hiding place.

Ere long a heavenly voice I heard,
And Mercy’s angel-form appeared;
She led me on with placid pace,
To Jesus, as my Hiding-place.]

Should storms of seven-fold thunder roll,
And shake the globe from pole to pole,
No flaming bolt could daunt my face,
For Jesus is my Hiding-place.

On him almighty vengeance fell,
That must have sunk a world to hell;
He bore it for a chosen race,
And thus became their Hiding- place

A few more rolling suns ,at most,
Shall land me on fair Canaan’s coast
Where I shall sing the song of grace,
And see my glorious Hiding-place
Brewer

Five Solas

2007-06-12T11:32:00.000-07:00

By
Randy Seiver

Jesus represented the Christian life as a narrow way into which many will never enter. Such matters as our authority for all we believe and practice, God’s way of salvation, and God’s purpose for creating all things, all reflect the narrowness of this way. There are five crucial questions we can answer using the word “alone” or “only.” They are: 1. What is the basis of our authority? [Answer--The Scriptures alone]. 2. On what basis does God save sinners? [Answer--By grace alone, through the redemptive work of Christ alone]. 3. Through what means does God save sinners? [Answer--Through faith alone]. 4. Who or what is to be the object of our faith? [Answer--Christ alone]. 5. Who should receive the credit for salvation? Does the sinners deserve any credit at all or is all the credit due to God? [Answer--To God alone be the glory]. Consider with me the meaning of each of these phrases and their importance in our understanding of the Bible’s message.

The Scriptures Alone

The Scriptures alone are our rule of faith and practice. When we speak of the Scriptures, we are referring to the sixty-six books that make up the Old and New Testaments of the Bible, God’s revealed will. When we say the Scriptures are our sole rule of faith and practice, we mean everything we believe and everything we do must find its basis in God’s Word. We do not look to personal experience, tradition, denominational practice, personal feelings, or creedal statements as the basis of what we believe and practice. If the Bible does not teach a doctrine or command us to implement an activity, we have no duty to believe the teaching or implement the practice. Though creeds and confessions of faith may be helpful in showing us what our forebears have believed about the Bible’s teaching, they should never be viewed as our authority in matters of faith and practice.
No Church, or assembly of churches, or council has the authority to dictate to believers what we must believe and do. The Bible alone is a sufficient guide. As we give attention to the Scriptures, using sound and accepted principles of interpretation and depending on the Holy Spirit to guide us, we will be complete and thoroughly furnished for all good works (see-2 Timothy 3:16-17). Our duty is to bring all our thoughts and all our practices into agreement with the Scriptures. This is the only path to true unity.

By Grace Alone

There are really only two religions in the world; one of works the other of grace. Biblical writers used the word translated “grace” in different ways. At times they used the word grace in the sense of elegance or beauty. Occasionally, they used the word in the sense of enabling (James 4:6). Concerning God’s method of saving sinners, these writers used the term to mean God’s undeserved favor or blessing granted to those who deserved his wrath and curse. The Apostle Paul wrote, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8-9). If the basis of our right standing before God has the slightest mixture of human effort, it is no longer of grace. The apostle makes it quite clear salvation is “not of works.” Our very best works are unacceptable to a holy God. The Prophet Isaiah wrote, “But we are all like an unclean thing, And all our righteousnesses are like filthy rags; We all fade as a leaf, And our iniquities, like the wind, have taken us away” (Isaiah 64:6). Since this is true, the sinner’s salvation must be based on the unmerited and ill-merited favor of God alone.

Through Faith Alone

In order that salvation might be by grace alone, it must be through faith alone. The Apostle Paul wrote, “Therefore, it [a right legal standing before God] is of faith that it might be according to grace so that the promise might be sure to all the seed. . . . ( Romans 4: 16). Faith is accounting God faithful and trusting him to fulfill his promises. Such confidence does not naturally flow from sinful human hearts. It is not an innate virtue or meritorious work the sinner produces to gain God’s favor. It is God’s gift to those he has purposed to save. This is what the apostle wrote, “For the sake of Christ, it has been granted to you as a gracious gift, not only to believe on him, but also to suffer for his sake” ( Phil 1:29). If faith were the product of sinful human nature, sinful human beings would have some basis of boasting in God’s presence, but such is not the case.

In Christ Alone

Jesus made it quite clear there is no way to the Father apart from him. This is what he said; “I am the way, truth and the life. No one comes to the Father except through me” (John 14:6). The way in which he said these words emphasizes more forcefully the exclusivity of his claim. His words could be translated, “I, myself, am. . . and no one else is . . . .” We need Jesus as the “way” because, like sheep, we have gone astray and turned to our own way (see Isaiah 53:6). We need Jesus as the “truth” because, due to our refusal to glorify God, our foolish hearts and minds have been darkened by sin, and we have lost the knowledge of God (Read Romans 1:21-28). We need Jesus as our life, because, by nature, we are dead toward God as a result of our trespasses and sins (See–Ephesians 2: 1-3). It is impossible to know God or have a right relationship with him unless we seek to know him exclusively through Jesus Christ.

The Bible says, “. . . there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5). This means not only must we seek to know God through Jesus Christ, but that we must seek to know him through Jesus Christ alone. Any other person who claims to be a mediator between sinners and God is an imposter. There is only one Priest through whom we must approach God; we need no other.

To God Alone Be the Glory

One of the criteria by which we must test everything we believe and everything we do is the question, “Who receives the glory?” Any teaching, method, or act of religious worship that leaves any basis for human pride must originate from some source other than God himself. When Jesus chided the Pharisees for there faulty acts of religious worship and service, his issue was not with their actions, but with their motives. Every action they performed was done that they might be seen by other people. Instead of seeking God’s glory, they were seeking praise for themselves. This is what Jesus told his disciples to avoid when they performed their acts of religious service, “Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men” (Matt. 6:1-2). By this he did not mean it was wrong to carry on Christian activities in the presence of other people. In the same sermon he had said, “Let you light shine in such a way that people may see your good works and glorify your Father who is in heaven” (Matt. 5:16). Jesus is concerned with our motives. Do we do what we do to be seen by and have glory from other people or for the purpose of glorifying God?

God has so ordered his plan for the ages that he will make his glory (the sum of his glorious attributes) known in his universe. Additionally, he refuses to share his glory with any lesser god or with any other being. He saves sinners in such a way that no flesh [human being] will be able to boast in his presence (see 1 Cor. 1:29-31). For this reason, we must reject any teaching or practice that leaves fallen sinners any ground for boasting. We need to realize that any difference that may exist between us and the vilest sinner who ever lived exists because of God́s work and not ours. Paul asked members of the Corinthian church, “Who makes you differ from another, and what do you have that you have not received? Now, if you received it, why do you boast as if you had not received it” (1 Cor. 4:7)?

The Apostle Paul wrote, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor. 10:31). By this he means we are to live in such a way that others will see God’s glorious attributes through our lives. It is God’s purpose to make his glorious attributes known in the earth. The question we must ask is whether our beliefs and practices are in line with that purpose.

If only we will keep these five principles in mind, they will provide a safe guide for us as we live and seek to please God. If there is only one authoritative standard, the Scriptures, only one way of salvation, by grace alone, through faith alone, in Christ alone, and only one purpose and goal in all we do, to glorify God alone.

Every religion cannot be right. Even churches claiming to be part of the Christian religion must be in error if they fail to walk according to the principles we have set forth here. Your duty is to examine your belief system and that of every religion you encounter in the light of these principles. Then you must embrace only that which measures up to this standard.

Cinco Solas

2007-06-12T11:21:00.000-07:00

Por
Randy Server

Jesús represento la vida Cristiana como un camino angosto dentro el cualmuchos nunca entrarán. Tales asuntos, como nuestra autoridad por todo lo que creemos y practicamos. El camino de salvación de Dios, y el propósito de toda la creación de Dios, todo refleja lo angosto de su camino. Hay cinco preguntas cruciales que podemos contestar usando la palabra "solamente" o "solo." Estas son: 1-¿Cual es la base de nuestra autoridad? (Respuesta- Las escrituras solamente). 2-¿En que base Dios salva pecadores? (Respuesta- Por gracia solamente, a través de la obra de redención de Cristo solamente). 3-¿Con que sentido salva Dios a los pecadores? (Respuesta--a través de fe solamente. 4-¿Quièn o qué será lo opuesto de nuestra fe? (respuesta-Cristo solamente) 5-¿Quién debería recibir el crédito por salvación El pecador merece algún crédito del todo o es todo el crédito debido a Dios? (respuesta-A Dios la gloria solamente). Considere conmigo el significado de cada una de estas frases y su importancia en nuestro entendimiento del mensaje de la Biblia.

Las Escrituras Solamente.

Las escrituras solamente son nuestras reglas de fe y practica. Cuando hablamos de las Escrituras, estamos refiriéndonos a los sesenta y seis libros que hacen el viejo y nuevo testamento de la Biblia, las revelaciones de Dios. Cuando decimos que las Escrituras son solo nuestras reglas de fe y practica, nosotros queremos decir todo lo que creemos y hagamos encontrará las bases en la palabra de Dios. Nosotros no buscamos experiencias personales, tradiciones, prácticas de sectas, sentimientos personales, o información de creencias como la base de lo que creemos y practicamos. Si, la Biblia no enseña una doctrina o nos manda a implementar una actividad, no tenemos un trabajo de creer la enseñanza o implementar la practica. Aunque creencias y confecciones de fe pueden ser de ayuda en mostrarnos lo que nuestros antepasados han creído sobre la enseñanza de la Biblia, ellos nunca serán vistos como nuestra autoridad en asuntos de fe y práctica. Ninguna Iglesia, asamblea de Iglesia, o consejeros tienen la autoridad de dictarle a los creyentes lo que tienen que creer o hacer.
La Biblia sola es suficiente guía. Como nosotros le damos atención a las escrituras, usando sonidos y principios aceptables de interpretación y dependiendo del Espíritu Santo que nos guíe, estaremos completos y totalmente equipados para todo buen trabajo (Timoteo 3:16-17). Nuestro trabajo es traer todos nuestros pensamientos y todas nuestras prácticas dentro del acuerdo de las escrituras. Este es el único sendero a una unión verdadera.

Por Gracia Solamente

Hay solamente dos religiones en este mundo; una de obras y otra de gracia. Escritores bíblicos usan la palabra traducida "gracia" en diferentes maneras. A veces ellos usan la palabra gracia con sentido de elegancia o belleza. Ocasionalmente, ellos usan la palabra en el sentido capacitar (Santiago 4:6) Refiriéndose al método de Dios para salvar pecadores, estos escritores usan el término con significado de no merecer el favor ni las bendiciones de Dios aquellos quienes merecen su ira y maldición. El apóstol Pablo escribió, "Porque por gracia sois salvos por medio de la fe; y esto no de vosotros, pues es don de Dios; no por obras, para que nadie se glorié. (Efesios 2:8-9). Si las bases de nuestra justa posición ante Dios tiene el mínimo esfuerzo humano, no es por gracia. El apóstol hace claramente que la salvación es "No por obras." Nuestras mejores obras no son aceptables a un Dios Santo. El profeta Isaías escribió "Si bien todos nosotros somos como suciedad y todos nuestras justicias como trapo de inmundicia; y caímos todos nosotros como la hoja, y nuestras maldades nos llevaron como vientos." (Isaías 64-6). Desde que esto es verdad, la salvación de los pecadores tiene que estar basada en no meritos o mal meritos a favor de Dios.

Solamente a través de fe

A fin que la salvación sea por gracia solamente, tiene que ser a través de fe solamente. El apóstol Pablo escribió, ``Por tanto (una posición legal y buena ante Dios) es por fe, para que sea por gracia, a fin de que la promesa sea firme para toda su descendencia. (Romanos 4:16) Fe es contar con la lealtad y confianza de Dios para llevar sus promesas. Dicha, confianza no fluye naturalmente desde el corazón humano pecaminoso. No es una virtud innata o obra meritoria que producen los pecadores para ganar el favor de Dios. Es el regalo de Dios a esos que el tiene el propósito de salvar. Esto es lo que el apóstol escribió, "Porque nosotros os es concedido a causas de Cristo, no solo que creáis en él, sino también que padezcáis por él" (Filipenses 1:29). Si la fe fuera el producto en la naturaleza humana, los seres humanos pecadores tendrían algunas bases para glorificar en la presencia de Dios, pero este no es el caso.

Solamente en Cristos

Jesús hizo claramente que no hay camino al Padre aparte de él. Esto es lo el dijo, "Yo soy el camino , la verdad, y la vida , nadie viene al padre , sino por mi ( San Juan 14: 6 ) . La manera en que le dijo estas palabras énfasis o recalca más fuertemente la exclusividad de su reclamo. Sus palabras podían ser traducidas, Yo mismo, soy … y nadie más es … necesitamos a Jesús como el camino" porque , nos descarriamos como ovejas , cada cual se aparto por su camino (Isaías 53:6) necesitamos a Jesús como la verdad porque debido a nuestra negativa a glorificar a Dios, nuestro corazón y mentes necias están oscurecidas con pecado, y hemos perdido el razonamiento de Dios (Lea Romanos 1:21-28) necesitamos nuestra vida, porque, por naturaleza, estamos muertos hacia Dios como resultado de nuestras trampas y pecados. [Ver Efesios 2 1-3] es imposible conocer a Dios o tener una buena relación con el amenos que busquemos conocerle exclusivamente a través de Jesucristo. La Biblia dice,… porque hay un solo Dios, y un solo mediado entre Dios y los hombres Jesucristo hombre (Timoteo2-5) significa no solo buscar conocer a Dios a través de Jesucristo pero que debemos buscar conocerle a través de Jesucristo solamente. Alguna otra persona quien reclama ser un mediador entre pecadores y Dios es un impostor. Hay un solo sacerdote a través con quien nosotros nos acercamos a Dios. No nesesitamos otro.

Solo a Dios será la gloria.

Uno de los criterios por los cuales tenemos que examinar todo lo que creemos y todo lo que hacemos es la pregunta, ¿Quién recibe la gloria? Cualquier enseñanza, método, u otros actos de adoración religiosa que deja Algún fundamento de orgullo humano originado de alguna otra fuente que no sea del mismo Dios. Cuando Jesús reprendió a los fariseos por sus defectuosos actos religiosos y servicios, su impresión no fue por sus acciones pero, por sus motivos. Cada acción que ellos llevaron a cabo fue hecho para que ellos fueran vistos por otras personas, en vez de buscar la gloria de Dios, ellos buscaban elogios para ellos mismos. Esto fue lo que Jesús les dijo a sus discípulos para evitar cuando ellos llevaran acabo sus actos religiosos, "Guardaos de hacer vuestra justicia delante de los hombres, para ser vistos por ellos, de otra manera no tendréis recompensa de vuestro Padre que esta en los cielos. Cuando, pues, des limosna, no hagas tocar trompeta delante de ti, como hacen los hipócritas en las sinagogas y en las calles, para ser alabados por los hambres (MT. 6-1-2) Con esto el no quiso decir que fuera mal realizar actividades Cristianas en la presencia de personas. En el mismo sermón él dijo, "Así alumbre vuestra luz delante de los hombres, para que vean vuestras buenas obras, y glorifiquen a vuestro Padre que esta en los cielos" (M.T. 5-16). Jesús se preocupa por nuestros motivos. ¿Nosotros hacemos lo que hacemos para ser vistos y tener gloria de otras personas o con el propósito de glorificar a Dios? Dios tiene ordenado su plan por años para en la cual el hará que su gloria (La suma de sus atributos gloriosos) se conozca en su universo. Adicionalmente, el rechaza compartir su gloria con cualquier menor dios o con cualquier otro ser. El salva pecadores de una manera que ninguna carne (ser humano) podrá alardear en su presencia. (Ver Co.1:29-31). Por esta razón, nosotros debemos rechazar cualquier enseñanza o práctica que deja pecadores caídos a cualquier motivo de alardeo. Necesitamos realizar que alguna diferencia que pueda existir entre nosotros y el pecador más ruin que ha vivido, existe por la obra de Dios y no de nosotros. Pablo pregunto a los miembros de la Iglesia Corintia, (¿Quien te distingue? ¿O que tienes que no hayas recibido? Y si lo recibiste, ¿Por qué te glorias como si no lo hubieras recibido? (1 Co 4:7).
El apóstol Pablo escribió, ``Si, pues, coméis o bebéis, o hacéis otra cosa, hacedlo todo para la gloria de Dios. (1 Co 10-31). De esto el quiso decir que tenemos que vivir de una manera que otros vean los atributos gloriosos de Dios a través de nuestras vidas. Es el propósito de Dios hacer sus gloriosos atributos conocerse en la tierra. La pregunta que tenemos que hacernos es si nuestras creencias y prácticas están lineadas con este propósito.
Si solamente mantenemos estos cinco principios en mente, ellos preverán una guía segura para nosotros vivir y buscar complacer a Dios. Si hay una solo norma autoritaria, las escrituras, solo un camino de salvación, por gracia solamente, a través de fe solamente, en Cristo solamente, y solo un propósito y meta en todo lo que hacemos, para glorificar a Dios solamente, cada religión no puede ser correcta. También las Iglesias que sostienen ser parte de la religión Cristiana serán un error si ellos no cumplen en caminar en acuerdo a los principios que hemos establecido para aquí. Su trabajo es examinar sus creencias y que cada religión usted encuentre la luz de estos principios. Después usted tiene que abarcar solo lo que puede medir esta norma.

¿Buscando a Dios?

2007-06-12T10:48:00.000-07:00

Por Randy Seiver

Introduccion

Aparentemente, te consideras tu mismo ser una persona quien esta buscando a Dios. De otro modo, no estarias leyendo este folleto. Las buenas noticias son que si estas verdaderamente bucando a Dios y estas dispuesto a conocerle como el se a revelado a si mismo, el ha estado buscandote. De hecho, nunca has tenido la experiencia de desear conocer a Dios., el no solo habia empezado a buscarte primero, si no tambien te dio ese deseo. Como la biblia lo hace claro, no esta en nuestra naturaleza buscar de Dios. De hecho, dejado a nosotros mismos, nadie buscaria de Dios o desearia conocerle..

La biblia enseña que Dios intenta por pecadores quienes son sinceros en buscarle y encontrarle. El Apostol Pablo, dirigiendose a un grupo de filosofos en Atenas, hizo la siguiente aclaracion.

… El a hecho de una sangre cada nacion de hombres para morar en toda superfice de la tierra, y a determinado sus enseñanzas de antes del tiempo en las fronteras para sus moradas, “Para que ellos busquen al Señor, con la esperanza de que ellos podrian buscar de el y encontrarle. Aunque el no esta lejos de cada uno de nosotros; “porque en el vivimos, y nos movemos, y somos….” (Hch17:27-28).

Dios promete a su pueblo, quienes han estado apartados de el y tomados captivos por sus paganos enemigos “y me buscareis y me hallareis, porque me buscareis de todo corazon” (Jer29:13). Escritores biblicos hacen claro que Dios no esta menos dispuesto con pecadores que han estado apartados de el y tomados captivs por sus pecados para encontrarle. De hecho, el Apostol Pablo se describe como “extendi mis manos a un pueblo rebelde y contradictor” (Rom 10:21). En otras palabras, si quieres conocer a Dios, su busqueda no sera en vano. Yo solamente te pido que seas honesto contigo mismo y honesto con las revelaciones del mismo Dios.

¿ QUIEN DICE ESO?

La pregunta de autoridad

Si tu estas verdaderamente y honestamente buscando conocer, quien es Dios y como tener una buena relacion con el, lo primero y la mas logica pregunta que tu nesecitas considerar concierne a autoridad. ¿Quien tiene el derecho de decir, ya sea si esta bien o equivocado el camino en busca de una relacion propia con Dios.? Algunas veces las personas les gusta acusar a los Cristianos de ser juiciosos porque nosotros insistimos que hay un solo Dios y un solo camino para tener derecho a una relacion con Dios. ¿Es este una pretensión simple de arrogancia, hecho por esos que se sienten superior a cualquiera, quienes no estan de acuerdo con ellos, o son estas las revelaciones de Dios con que autoridad hacemos tal mandato?

Las bases de autoridad para todo lo que escribo en estas paginas, son la revelacion misma de Dios en los sesenta y seis libros de las escrituras conocidas como la Santa Biblia. Si alguna Iglesia, concilio o creencia contradice la simple enseñanza de las Sacradas escrituras, debemos rechazar la enseñanza de estas menores autoridades y seguir la enseñanza de las escrituras.

Todavia, debes de estar extrañado en como sabemos si estas escrituras pueden ser confiables. Hay varios caminos en el cual podemos demostrar lo confiable de estos escritos. Aunque, no hay espacio en este corto folleto para exponer estas evidencias en gran detalle, solo quiero mencionar algunas de ellas.

Una evidencia concierne la Unidad de Mensajes Biblicos. Los sesenta y seis libros de la biblia fueron escritos sobre el termino o atravez de cientos de años. Ellos fueron escritos por escritores separados unos a otros geograficamente y cronologicamente. Muchos de ellos no tuvieron manera de comparer sus escritos con el mensaje de otros escritores biblicos. Todavia, hay notable unidad en sus mensajes y en sus visiones con respecto a la venida del Mesias.

Otra indicacion la biblia es un libro supernatural es la desfavorable luz en el cual a menudo los escritores se retiran ellos mismos.. Generalmente, es verdad que cada uno es el heroe de su propia historia. Aunque hay algunas excepciones en escribir o hablar sobre nosotros mismos. Usualmente, damos énfasis a esos aspectos de nuestro caracter o nuestras acciónes que nos pondran en el mejor lugar de luz. Escritores biblicos, movidos por el Espiritu Santo, fueron poco sinceros sobre sus propias faltas, fracasos y fallas. Con una sola voz, ellos mismos se presentan como pecadores con desesperada necesidad de la gracia de Dios.

Aun asi, hay una evidencia arqueologica que sostiene el registro biblico. Aunque, hay todavia mucho mas trabajo que hacer en el area arqueologica, descubrimientos relativos a la narracion biblica, hasta hoy no se ha descubierto evidencia que ponga a prueba la veracidad del registro historial biblico.

Proximamente, hay un cuplimiento profetico. Primero, considere las profecias del Viejo Testamento, profetas que encontraron sus cumplimientos durante el final del Viejo testamento. A menudo estos hombres de Dios sabian de antemano los eventos en los cuales, aparte de revelaciones supernaturales, ellos no podian tener conocimiento. Ellos tambien no tenian control o influencia sobre los cumplimientos profeticos de estos. Aun asi, estos eventos ocurrieron exactamente como ellos lo habian dicho de anemano y precisamente cuando dijeron que hiban a pasar. Segundamente, consideremos la profecias del Viejo Testamento con respecto a la primera venida de Cristo. Las diferentes contras en todad estas profecias siendo cumplidas en una persona son increibles. Sin embargo, todos esto ocurrio justo como dijeron de antemano los profetas en el Viejo Testamento.

Finalmente, considere las revelaciones biblcas en la luz de lo que conoces que es verdad sobre tu mismo. No encontraste cuando leias la biblia de que lo que conoces que es verdad sobre tu mismo y otros alrededor tuyo es un reflejo acertado en el texto. ¿No tienesla sensacion de que alguien a estado leyendo tu correo? Nadie, pero la fabrica conoce su producto como es. Nadie como Dios te conoce como el te conoce; El nos ha dicho todo sobre nosotros en su libro

Han habido muchos volumenes escritos que presentan evidencia sin equivocacion de la Integridad de la biblia. Si todavia questionas, si la biblia puede ser confiable, como nuestra norma autoritaria, yo fuertemente te inpulso a buscar mas y leer uno o mas de estos libros. Por favor no pretenda rechazar el mensaje de la biblia con motivos intelectuales hasta que tu hayas completamente investigado y interactuado con el material que contienen estos libros.

La biblia, entonces es la base autoritaria donde yo basare todo lo que escribo en estas paginas. No tengo autoridad de mi mismo. No tengo derecho a juzgar a nadie o determiner quien esta correcto con Dios y quien no esta. Pero, si hay un juez a quien todos nosotros tedremos que rendirle cuentas. Ninguno de nosotros escapara su juicio. Nosotros tendremos que responderle con respecto a nuestros pensamientos, palabras y acciones conforme a sus revelaciones. La biblia dice;

Porque la palabra de Dios es viva y eficaz, y mas cortante que toda espada de dos filos; y penetra hasta partir el alma y el espiritu, las coyunturas y los tuetanos, y discierne los pensamientos del corazon. Y no hay cosa creada que no sea manifiesta en su presencia; antes bien todas las cosas estan desnudas y abiertas a los ojos de aquel a quien tenemos que dar cuenta. (He 4:12-13)

¿Solo un Camino?

Importa mucho cual camino tomemos; ¿No todos los caminos nos llevan al cielo? ¿No pueden los religiosos enseñar lo que esta completamente contrario a cada uno y los dos estar en lo cierto?

Logica nos enseña relatos que no estan de acuerdo entre si y no pueden los dos ser verdad al mismo tiempo y en la misma relacion. Yo puedo ser los dos el padre y el hijo, pero no podria ser los dos el padre y el hijo al mismo tiempo y en la misma relacion. Si diferentes religiones no estan de acuerdo una con otra en su prescripcion por una relacion propia con Dios, todos pueden estar equivocados, pero no pueden todos estar correctos. Jesus nos enseño muy claro que el es el unico camino al padre, la claridad de sus relatos no dejan preguntas sobre sus mandatos. El dijo; “Yo soy el camino, y la verdad, y la vida; nadie viene al padre, sino por mi”(Jn:14:6).

Si en otros mandatos religiosos hay otro camino al padre, los dos mandatos no pueden ser verdad . Si una dice que podemos alcanzar una apropiada relacion con Dios (en parte o completamente) por meritos humanos y otra dice, que tiene que ser solo por gracia, con solomente el merito de Cristo, los dos no pueden estar correctas.

Solo Dos Religiones
Reduciendo la busqueda

Hay solo dos religions en este mundo. Hay religions de trabajo, y hay religiones de gracia. Todas esas religions que caben dentro de la categoria “trabajo” enseñan que si el pueblo esta para complacer deidad o deidades de esta religion; Ellos tienen que hacerlo atravez de sus propios esfuerzos. Si solo pueden hacer bastante, obedecer bastante, sufrir bastante, etc., Ellos pueden ganar la sonrisa de deidad. Cristianismo es la unica religion que enseña la salvacion por gracia misma.Gracia no solo significa favor sin merito sino tambien significa favor de un merito enfermo. Gracia significa que no solo recibimos algo bueno que no merecemos, pero recibimos esa bendicion en el lugar de maldicion que merecemos.Ahora, no le tomaria a un cientifico de cohetes resolver que esas dos religiones no pueden estar llendo en la misma direccion. Si la paz con Dios viene atravez de la gracia misma, no puede venire atravez de meritos de trabajo del todo. Si la paz con Dios iene atravez trabajo de merito que hemos llevado acabo, entonces no puede ser mas por gracia (favor sin merito). No puede ser un merito y un sin merito al mismo tiempo.

Ahora, esto le simplificaria de gran manera su busqueda. Solo si decides escoger una de la dos “hacerlo tu mismo” planes (hay muchos planes para la redencion misma), tend rasmas de dos selecciones. Cuando tu hayas entendido que todas las otras religions menos el Cristianismo son nada menos que variaciones de temas de liberaciones por si mismo, como veras solo tienes dos alternatives. Tu debes escoger una de las dos o religion de trabajo o religion por gracia.

Si tu escogieras religion de trabajo, tu necesitas alguna critica objetiva por la cual escoger, entonces cual religion de trabajo escogerias. No tiene sentido comun que mientras mas perfecta la religion es, mas va a requerir esa religion. Solo un Dios imperfecto podria requerir menos que perfeccion en sus propositos. La solucion mas razonable, entonces seria escoger la divinidad que demanda la mas perfecta obediencia a las leyes de el o ella. Hay religions como el Judaismo que presenta extrictamente y rigidamente demandas. El unico problema es que estas religions solo trabajarian para un perfecto pueblo que pueda ofrecer trabajos perfectos de obediencia a la divinidad. Almenos que seas perfecto en toda manera, necesitas saber que tal seleccion seria un mal consejo. Todavia, si tu escoges religion de trabajo eso requiere menos que perfecta obediencia , nesecitas saber que esa religion es inferior y tampoco es una buena seleccion.

Desde que no eres una persona perfecta y no puedes producir una obediencia perfecta con una norma perfecta, la unica solucion logica que puedes hacer es seguir una religion de gracia. Tienes que escoger venerar un Dios perfecto cuales demandas son extrictamente y imflexiblemente, pero quien a determinado conocer sus propias demandas y conceder sus bendiciones por gracia solamente.

¿Como es Dios?

Antes que tu empiezes una relacion personal con el Dios de la biblia, necesitas saber algunas cosas sobre como es el. Tu no puedes saber de el, hasta que conoscas sobre el. Si tu escoges amar y venerar a Dios como tu te imaginas que es el, tu finalmente amaras y veneraras a un dios falso. Si tu verdaderamente quieres amarlo y venerarlo correctamente, nesecitas hacer esto manteniendo sus propias revelaciones en estas paginas de la biblia. Lo siguiente solo es un pequeño cuadro de lo que la biblia dice como es Dios.

Dios es el Creador de Todas las Cosas

Los anteriores Cristianos se dirigian a Dios de esta manera “Señor, tu eres el Dios que hiciste el cielo y la tierra el mar y todo lo que en ellos hay…” (Hch 4:24). No solamente nos enseñan las Escrituras que Dios hizo todo de nada (Gn 1:1); Tambien, nos enseña que el hizo todo por su propio placer. El hizo todas las cosas para el mismo. Tu fuiste creado para traer placer a Dios. Tu fuiste hecho para que atravez de ti Dios pueda demostrar como es el.
Dios es Espiritu

Dios es un ser espiritual. El no tiene un cuerpo como el de nosotros. Nosotros no podemos verlo con nuestros ojos físicos. El no puede estar limitado a una sola locacion. El no puede ser atacado con armas físicas. El no puede morir ni decaer.”Dios es Espíritu; y los que le adoran, en espíritu y en verdad es necesario que le adoren”(Jn 4:24)

Dios es Eterno

Cuando la palabra de Dios nos dice, Dios es eterno, nosotros no entendemos completamente que Dios nunca dejara de existir. Esto no es completamente una verdad profunda; Es una verdad poco penetrante. Eternidad no puede medirse en terminos de tiempo., Eternidad es una dimencion eternamente diferente. Dios no habita en tiempo ni esta limitado por tiempo. Dios habita eternamente.(Is57:15).

La biblia enseña que Dios es un ser infiníto. Por esto los escritores intentan llevar la idea que Dios es sin confín o limites. En terminos de espacio, lo infiníto (sin limites) de su ser se traduce dentro de imensidad. Jehová, hablando atravez del profeta, Jeremías, pregunto, ¿se ocultarán alguno dice el Señor en escondrijos que yo no lo vea? No lleno yo el cielo y la tierra. (Jer 23:24) Considere otra vez las palabras de Salomon durante la dedicacion del templo. El dijo: ¿Más es verdad que Dios habitará con el hombre en la tierra? ¿He aqui, los cielos y los cielos de los cielos no te pueden contener; cuando menos esta casa que he edificado? (2Cr 6:18) En terminos de la duracion de la existencia de Dios, infinidad se traduce dentro eternidad. Dios es sin principio y sin fin. No solo es Dios un habitante de la eternidad, presente en el principio del tiempo y al final del tiempo; Él esta presente al principio y al fin simultaneamente. “El ya ha vivido todos nuestras mañanas como, el ha vivido todos nuestros ayeres.”

Dios Tiene Existencia Propia

Todos los otros seres del universo deben su existencia a Dios, Pero el le debe su existencia a nadie. Dios tiene existencia propia, a si mismo suficiente y satisfecho a si mismo. El no nesecita de nadie para mantener su existencia o añada a su felicidad. “El no habita en templos hechos por manos humanas; ni es (el) honrado por manos de hombres, como si nesecitase de algo; pues el es quien da a todos vida y aliento y todas las cosas. (Hch 17:24-25). Nosotros dependemos totalmente de el, pero el no depende de nosotros del todo.

Dios es Gobernador de Toda Creación

Dios no es el nesecitado, muchos ancianos imaginan que el es. El es el soberano todopoderoso quien gobierna el cielo y la tierra. El es el unico ser en todo el universo quien tiene el derecho absolute de hacer lo que a el le place. Nadie tiene la autoridad de llamarle y cuestionarle por todo lo que el ha hecho. El salmista escribio respecto a el en contraste con los ídolos.“…Nuestro Dios esta en los cielos, todo lo que quiso ha hecho. (Sal 115:3).

Despues del Rey de Babilonia, Nabucodonosor, se ha humillado delante del Altísimo Dios, El hablo estas palabras,

Mas al fin del tiempo yo Nabucodonosor alcé mis ojos al cielo, y mi corazón me fue devuelto; y bendije al Altísimo, y alabé y glorifiqué al que vive para siempre, cuyo dominio es sempiterno, y su reino por todas las edades. Todos los habitantes de la tierra son considerados como nada; y el hace según su volutad en el ejército del cielo, y en los habitantes de la tierra, y no hay quien detenga su mano, y le diga: ¿Qué haces? (Dn 4:34-35)

Dios es Inalterable

Dios no cambia, El es el mismo hoy como el siempre ha sido y continua siendo el mismo para siempre. Su naturaleza no cambia; su caracter no cambia; sus demandas no cambian;sus promesas no cambian. El no puede cambiar para major desde que ya es el perfecto; El no puede cambiar para peor desde que el dejaria de ser perfecto. Todo lo demas alrededor de nosotros es sujeto a cambiar, pero Dios permanese igual; El Salmista escribio,

Desde el principio tu fundaste la tierra, Y los cielos son obras de tus manos. Ellos pereserán, más tu permanecerás; Y todos ellos como una vestidura se envejecerán; como un vestido los mudarás, y serán mudados; Pero tú eres el mismo, Y tus años no se acabarán.(Sal 102:25-27).

El no es como dioses paganos quienes son caprichosos en sus decisions. Sus eternos planes no nesecitan alteración. Ningun cambio puede sorprenderle, e inducirle a alterar su curso, o causarle abandonar su heliografía que el ha escogido para su sempiterno gobierno.

Nada es imposible para Dios

Dios es capaz de hacer su santa voluntad. Nada es muy difícil para el cumplir.Atravez de la coca del profeta, Isaías, Dios pregunto, “¿A qué, pues, me haréis semejante o me compararéis? Dice el Santo. Levantad en alto vuestros ojos, y mirad quién creó estas cosas; él saca y cuenta su ejército; a todas llama por sus nombres; ninguna faltará; tale s la grandeza de su fuerza, y el poder de su dominio. (Is 40:25-26).

Dios Esta en Todas Partes

No hay ningun lugar en el universo donde Dios no esta presente. No es solamente que alguna de la esencia de Dios esta en todas partes; Es que toda la esencia de Dios esta en todas partes al mismo tiempo. Respecto a Dios Omnipresente, el salmista escribio, ¿A dónde me iré de tu Espíritu? ¿Y a dónde huiré de tu presencia? Si subiere a los cielos, allí estás tú; Y si en el Seol hiciere mi estrado, he aquí, allí estás. Si tomare las alas del alba y habitare en el extremo del mar, Aun allí me guiará tu mano, Y me asirá tu diestra. (Sal 139:7-10).

Dios Sabe Todo

Nosotros no podemos esconder nada de Dios. En el salmo se menciona inmediatamene un parrafo precendente, El salmista escribio,

Pues aún no está la palabra en mi lengua, y he aquí, oh Jehová, tú la sabes toda. Si dijere:Ciertamente las tinieblas me encubrirán; Aun la noche resplandecerá alrededor de mí. Aun las tinieblas no encubren de ti, y la noche resplandece como el día; Lo mismo te son las tinieblas que la luz. (Sal 139 4, 11-12).

Dios conoce cada palabra que hablamos. El sabe todos nuestros pensamientos. Ninguna de nuestras acciones por muy dificil que sea o talentosa se oculta de la observación humana pero no escapa de su atención. Alguno ha observado justamente ese pecado en secreto en la tierra y en el cielo es un gran escandalo.

Dios es Santo

Cuando, en las Escrituras, Dios se hace conocer como “El Santísimo” El intenta que nosotros entendamos que el esta totalmente separado del pecado. Dios es infinitamente Puro. “Como el poder de Dios es lo opuesto a la debilidad native de las creaturas, como su sabiduria es un completo contraste al más pequeño defecto del entendimiento o locura, entonces su santidad es el antítesis de toda mancha moral .

Dios no puede pecar. El no puede tentar a sus creaturas a pecar. El no puede pasar por percibido el pecado y sonreirle o estar a favor, Dios es amor y cortés y perdona multitudes de pecados, pero el no puede olvidar los pecados aprovechando su santidad. Encima de todo lo que Dios es, Dios es santo. El se da a conocer el mismo como “El Santísimo”.

Todos los otros atributos de Dios son afectados por su santídad y mantienen el caracter que ellos poseen por sus continuacíon. “ Sin ellos, su paciencia seria conplacer el pecado, su merced una aficción, su ira una locura, su poder una tirania, su sabiduria una indigna sutileza.”

Santidad es la más brillante joya en su corona. Sobre todo lo demas que Dios es, Dios es Santo. “Poder es el brazo o mano de Dios, omniciente sus ojos, sus entrañas merced, su duración eternamente, pero su santidad es su belleza.”

Dios es Justo

Las Escrituras revelan que Dios es justo y siempre hará lo que es correcto. Aunque , ellos no quieren decir que Dios se conforma a si mismo con una norma de imponer justicia sobre el desde afuera. Nunca es correcto concluir que Dios es injusto (no correcto) porque el no actua a manera de alcanzar nuestras normas correctas e incorrectas y se ha cmprometido siempre actuar como es el mismo.

El no puede juzgar sus creaturas justas, hasta que nosotros nos conformemos a la norma de rectitude que el ha revelado. Esta norma es extrictamente e imflexible; Cada desvío, por muy pequeño, debe incurrir el desagrado de Dios. El no pasa por alto un pecado, o falta a castigar aunque sea un acto de transgreción de sus revelaciones. La biblia lo describe de esta manera, “Porque tú no eres un Dios que se complace en la maldad; El malo no habitará junto a ti. Los insensatos no estarán delante de tus ojos; aborreces a todos los que hacen iniquidad. (Sal 5:4-5).

A la Iglesia de Roma, el Apostol Pablo escribio “Porque la ira de Dios se revela desde el cielo contra toda impiedad e injusticia de los hombres que detienen con injusticia la verdad…” (Ro 1:18). Cuando nosotros pensamos en la cólera de Dios, tenemos que eludir la idea que Dios se enfurece fuera de control en un apto de rabia. En lugar de ello, nesecitamos entender que la cólera de Dios pone en orden la indignación contra todas las faltas para conformar su norma de justicia.

Dios es Bueno

Otra vez, cuando la biblia nos dice, Dios es bueno, no significa que el se conforma a una norma subjeta que alguien se la impuso a el. En otras palabras, bondad no es lo que imaginamos que es; En vez de ello es todo lo que conforma la perfección de Dios. Nosotros sabemos que es bueno con saber lo que es Dios. Dios es bueno.

La bondad de Dios incluye tal virtudes como amor, merced, justicia. Dios actua por el beneficio de su entera creación. Nosotros aveces nos referimos a esto como la gracia comun o merced de Dios. Tal actos de bondad nos tienta a traer pecadores abandoner la manera de pecar y regresar a Dios. El apostol Pablo pregunto a pecadores una apta pregunta, ¿O menos precias las riquezas de su benignidad, paciencia y longanimidad, ignorando que su benignidad te guía al arrepentimiento” (Ro 2:4)?

Debido a la oposición que caracteriza la condición humana, gracia comun no es suficiente a traer pecadores al conocimiento de la salvación de Dios. Se requiere una manifestación especial de la voluntad de Dios para quebrantar la tirania del reino pecador e introducir los pecadores al reino de Cristo.

Dios es Fiel

La pregunta que debes estar haciendote, sobre si este Dios puede ser confiable en mantener sus promesas. Despues de todo comprometer la vida entera de uno a Dios es un asunto serio. Suponga que te comprometes a el y te encuentres decepcionado al final.Esto es una pregunta muy importante desde que la fé en Dios es nada mas y nada menos que un sentimiento de convicción que Dios es leal a sus promesas.

Esto es lo que la biblia nos dice sobre Dios. “Conoce, pues, que Jehová tu Dios es Dios, Dios fiel, que guarda el pacto y la misericordia a los que le aman y guardan sus mandamientos, hasta mil generaciones.” (Dt 7:9). Tiempos de tiempos los escritores biblicos reafirman la verdad a sus leyentes. Nosotros podemos confiar en que Dios hace todo lo que ha prometido. El siempre será fiel a su palabra.

¿Que Espera Dios de Nosotros?

Dios ha revelado bastante bien lo que el require de nosotros como sus creaturas. Como nosotros leemos la biblia, se nos hace claro que nuestro trabajo con Dios es amarle y obedecerle. De hecho, la obediencia que Dios nos ha mandado fluye naturalmente del corazón de todos quienes le aman. Si nosotros amamos a Dios como deberiamos, no tendriamos dificultad en obedecerle como debemos. Tal, como nosotros vemos, el amor que nosotros le debemos a Dios es un amor perfecto y todo consumidor. Por lo tanto, la obediencia que el demanda debe ser sin juramento. La biblia presenta tres caracteristicas de la obediencia que debemos tener con Dios.

Nuestra Obediencia Debe Ser Perfecta

La obediencia que debemos a Dios tiene que ser perfecta. El aposto Pablo, cito un verso en Deuteronomio, le recuerda a las iglesias de Galatia que nadie nunca sera justificado por mantener la ley desde que la ley demanda perfecta obediencia. El escribe, Porque todos los que dependen de las obras de la ley están bajo maldición, pues escrito está: maldito todo aquel que no permaneciere en todas las cosas escritas en el libro de la ley, para hacerlas. (Gá 3:10).

No es suficiente obedecer los mandamientos de Dios, acerca la perfección. Nuestra meta debe ser un cien porciento perfecto. La biblia dice, “Porque cualquiera que guardase toda la ley, pero ofendiere en un punto, se hace culpable de todos” (Stg 2:10).

Nuestra Obediencia Debe Ser Perpetua

No solamente nuestra obediencia debe ser perfecta; tambien debe ser perpetua. Nosotros debemos continuar en todas esas cosas que están escritas en el libro de Dios. No sera suficiente para nosotros obedecer casi todo el tiempo. Nosotros debemos tener un historial sin mancha desde las entrañas a la tumba.

Nuestra Obediencia Debe Ser Profunda

No es suficiente obedecer a Dios exteriormente; Dios mira la obediencia donde nadie mas puede ver. Aunque tu puedes ser capaz de refrenarse a si mismo para no cometer actos exteriores de pecado, tu no puedes controlar sus pensamientos y deseos de pecado. Nosotros solo vemos los actos exteriors que comete el pueblo, pero Dios ve nuestros pensamientos y deseos. Nuestra obediencia nesecita ser profunda en el sentido que vaya mas alla de lo que es superficial e evidente. La “virtud” practicada por los Fariseos el dia de Jesus, fueron las dos superficiales e evidentes.

Jesus les dijo a ellos, Ay de vosotros, escribas y Fariseos, hipócritas! Porque limpiáis lo de fuera del vaso y del plato, pero por dentro estáis llenos de robo y de injusticia! Fariseo ciego! Limpia primero lo de dentro del vaso y del plato, para que tambien lo de fuera sea limpio. !Ay de vosotros, escribas y Fariseos, Hipócritas! Porque sois semejantes a sepulcros blanqueados, que por fuera, a la verdad, se muestran hermosos, mas por dentro están llenos de huesos de muertos y de toda inmundicia. Asi tambien vosotros por Fuera, a la verdad, os mostráis justos a los hombres, pero por dentro estáis llenos de hipócrecia e iniquidad. (Mt 23:25-28).

Jesus les enseña a sus dicipulos, Pero yo os digo que cualquiera que mira a una mujer para codiciarla, ya adulteró con ella en su corazón. (Mt 5:27-28). Con esto el no quiso decir que el deseo interno es serio y dañino como un acto exterior. Mas bien, el quiere que entendamos que el deseo interno es tan dañino en los ojos de Dios como la acción externa.

No es de asombrarse lo que les dijo, “Porque os digo que si vuestra justicia no fuese mayor que la de los escribas y Fariseos, no entraréis en el reino de los cielos.”(Mt 5:20).

Que Somos Nosotros Ante Dios

Hay una pregunta obvia que nesecitamos preguntar una vez que hablemos descubierto algo sobre la naturaleza y caracter de Dios y que require el de nosotros. Esa pregunta concierne nuestra condición en la presencia de Dios. ¿Será posible en nuestro estado natural complacer a Dios? ¿Somos nosotros basicamente personas buenas, quienes solo nesecitamos un pequeño empuje para tener una posicion que quepa en su santa presencia, o es el problema mas serio?

Dos Problemas Basicos

La respuesta es que nosotros tenemos dos problemas basicos in referencia a nuestra relación con Dios. El profeta, Isaías, escribio, “Si bien todos nosotros somos como trapo de inmundicia, y caímos todos nosotros como la hoja, y nuestras maldades nos llevarón como viento” (Is 64:6) Este verso nos enseña dos verdades, sobre nuestra condición ante Dios. La primera se refiere a nuestra posicion en su presencia; la otra se refiere a la perversidad de nuestra naturaleza.

Nuestra Culpabilidad Ante Dios

El verso que acabamos de citar en Isaías 64, no, nos dice que nuestros pecados son como trapos inmundos, Nos dice toda justicia acceptable es detestable en los ojos de Dios. La biblia enseña que nosotros somos pecadores quienes mejores esfuerzos caen cortos en alcanzar los requerimientos imflexibles de la ley justa de Dios. Una persona puede pecar uno u otro en hacer lo que Dios prohibe o por falllar en hacer lo que Dios requiere. Desde que tu, como cada otro pecador, son egoístas, tu has quebrantado un gran mandamiento de Dios. Jesus dijo; Amaras al Señor tu Dios con todo tu corazón, y con toda tu alma, y con toda tu mente. Este es el primer y gran mandamiento” (Mt 22:37-38). ¿No tiene sentido que quebrantar un gran mandamiento de Dios es un gran pecado que una persona pueda cometer?

Porque nosotros habemos destronado a Dios en nuestras mentes y nos hacemos egoístas en nuestros pensamientos, nosotros habemos escogido nuestros propia manera de pecar en comflicto con la manera de Dios. Incluso nuestras tentativas débiles por complacer a Dios por las obras de nuestras manos y actos pecaminosos de rebellion contra él. En Romanos 10:1 el Apostol Pablo, expresa su deseo sincero en que la nación de Israel podria ser salvada. El entonces cita sus esfuerzos sinceros y entusiastas al establecer una rectitude de ellos propios, pues la razón ellos no estaban de acuerdo con Dios. El escribio,

Hermanos, Mis deseos y oraciones de corazón a Dios por Israel es que ellos puedan ser salvos. Porque doy testimonio de que tienen celo de Dios, pero no de acuerdo al conocimiento. Porque ignorando la justicia de Dios, y procurando establecer la suya propía, no se han sujetado a la justicia de Dios (Ro 10:1-3).

Cuando el Apostol utilize la frase “virtudes de Dios” en esta carta, él se refiere al Método de Dios en poner los pecadores en acuerdo con el. Rechazando someterse a uno mismo a la justicia de Dios es rechazar el plan de salvación de Dios y seguir un plan que hemos ideado.

La Perversidad de Nuestra Naturaleza

El Segundo problema se refiere a lo que somos de corazón. No solo, no merecemos la sonrisa de Dios en aprobación; por naturalza no deseamos buscar su aprobación en la manera que el tiene prescrito. Somos controlados por una naturaleza que es hostil hacia Dios. Tal como hojas que caen se las lleva el viento donde el viento desea llevarlas, asi que nuestra naturaleza pecadora caída determina todo lo que hacemos. “todos nosotros nos descoloramos como una hoja, y nuestras iniquidades, como el viento nos han eliminado.” Nuestra naturaleza pecadora controla todos nuestros pensamientos; controla todos nuestros sentimientos; controla todas nuestras decisiones, El Apostol Pablo nos dice que la mente carnal (la mente que fuciona simplemente en el reino humano, aparte de Dios) es hostil hacia Dios; no esta conforme a la ley de Dios y, de hecho no puede estar (vea—Romanos 8:7). Esto repite su enseñanza en un paso más extendido, anterior en esta carta donde el escribe,

10 Como está escrito:
“No hay justo, ni aun uno:
11 No hay quien entienda
.No hay quien busque a Dios.
12 Todos se desviarón, a una se hicierón inútiles;
No hay quien haga lo bueno, no hay ni siguiera uno.
13 Sepulcro abierto es su garganta; con su lengua engañan.
Veneno de áspides hay debajo de sus labios;
14 Su boca está llena de maldición y de amargura.
15 Sus pies se apresuran para derramar sangre;
16 Quebranto y desventura hay en sus caminos;
17 Y no conocieron camino de paz.
18 “No hay temor de Dios delante de sus ojos”.
19 Pero sabemos que todo lo que la ley dice, lo dice a los que están bajo la ley, para que todo boca se cierre y todo el mundo quede bajo el juicio de Dios;
20 Ya que por las obras de la ley ningún ser humano sera justificado delante de él, porque por medio de la ley es el conocimiento del pecado. (Ro 3:10-20).

De tal pasaje, se hace claro que si tienes un deseo sincero de buscar tras de Dios y complacerle, Dios te ha dado ese deseo. Tal deseo nunca puede tener ese salto de tu naturaleza pecaminosa.

Bajo la Sentencia de Muerte

La biblia describe pecadores en un estado de depravación natural como muerto en infraccones y pecados. Aunque, por naturaleza estamos vivos al pecado, y estamos muertos hacia Dios, en el sentido que somos separados de él y de la vida que él nos da.

No podemos nosotros mismos remediar nuestra condición y somos insensibles a los peligros que enfrentamos y a los placers que nos hacen falta. Amamos lo que debemos odiar y odiamos lo que debemos amar.

Además, puesto que el pecado ha entrado al mundo, somos todos destinados a morir físicamente. La muerte física ocurre cuando el cuerpo, de la persona externa se separa del alma, la persona interna que anima el cuerpo.

Finalmente, estamos bajo la sentencia de muerte eterna. Esto significa que los pecadores que mueren con culpa y pecado esta destinado a una eterna separación de Dios y de todo lo que es bueno. La Biblia dice,”Porque la paga del pecado es muerte…(Romanos 6:23).

La muerte es lo que hemos ganado con nuestros pecados. Puesto que nuestros pecados han ofendido un Dios infinito, merecemos una pena infinita y una separación infinita de Dios.

Un Resumen de las Malas Noticias

Estas, entonces son las malas noticias sobre usted. Usted es un pecador rebelde quien esta parado condenando ante ese juez Santo quién gobierna el universo. Visto en términos de lealtad al Reino de Dios, usted es culpable de traición sin esperanza del perdón. Visto en terminos de su habilidad en complacer a Dios, usted esta arruinado sin esperanza de pago. ¿Visto en terminos de su situación legal ante Dios, usted es un criminal condenado sin esperanza de la absolución.

Usted siente su culpabilidad? ¿Usted detecta su incapacidad para complacer a Dios? Usted tiembla al pensar estar parado frente a ese Santo en juicio? Si no, deberias!

Almenos que estas malas noticias destrocen tu alma, las buenas noticias de Dios tendrán poco significado para ti. Antes de seguir, detengase brevemente y piense en las condiciones de su vida y la condición de su alma ante Dios.

Las Buenas Noticias de Dios

¿Cómo puede cualquier persona conocer las Justas demandas de Dios? Para que una persona conosca esas demandas, tendria que ser una persona perfecta en todo sus pensamientos, palabras y hechos. Además, tendria que mantener ese comportamiento perfecto desde la concepción en la matriz hasta su ultima respiración de muerte. Tal obediencia esta más allá del alcanse de el major picador que vivió siempre. Claramente, esas no son buenas noticias del todo, pero hay buenas noticias.

Dios es misericordíoso y compasivo hacia pecadores, aunque, Dios no puede simplemente pasar por alto el pecado, él en su sabiduria ilimitada, habia ideado un plan donde el puede expresar completamente su amor y misericordia y al mismo tiempo satisfacer su Santa justicia.

En la persona de Jesucristo, Su unigenito, Dios ha pagado la pena infinita para cada pecador que se arrepienta y confie en la promesa de Dios en salvarle. Habiendo obedecido la ley nosotros nunca podriamos obedecer, él pagó la infinita pena por pecado que nosotros nunca podriamos pagar. La ley demando perfecta obediencia: El obedecio perfectamente. La ley demanda obedencia perpetua; El fue capaz de decir, “Porque él que me envioconmigo está; no me ha dejado solo el padre, porque yo hago siempre lo que le agrada. (Jn 8:29). La ley demanda obediencia profunda; él obedecio de corazón. Todo esto él lo hizo en lugar de esos quienes estan desanparadas a proveer una rectitud propia.

El provee una situación legal perfecta para aquellos quienes lo abrazan en arrepentimiento y fe.

La ley de Dios no solo demanda una perfecta, perpetua y profunda obediencia; Tambien pronuncia una pena de muerte (eterna) infinita aquellos quienes no pudierón conocer su Justas demandas. Puesto que la ley de Dios ha sido quebrantada, él require un pago sufrimiento infinito. Jesús, la ley perfecta, sufrio y satisface la pena que nunca habriamos podido satisfacer. Su muerte es infinitamente valiosa puesto que él no solo es completamente hombre pero tambien completamente Dios. El se ofrecio como un sacrificio infinito y complacio totalmente las Justas demandas de Dios y a todos quienes confián en él. Por este acto de obediencia a su padre, él eternamente ha agotado la pena que su gente debia haber sufrido. Las palabras de Dios dicen, “porque también Cristo padeció una sola vez por los pecadores, él justo por los injustos, para llevarnos a Dios,…” (1Ped. 3:18).

La muerte no podia sostener su presa. Jesús se levanto del sepulcro al tercer dia como dicen las Escrituras que él lo haria probando asi que todas sus demandas son válidas, además, su resurrección demostro que Dios el Padre ha sido satisfecho completamente con su obras de obediencia.

Si usted confía en que Dios guarda su promesa para declarer justicia, en su vista todos los que llaman su nombre, él acreditara su cuenta con la perfecta obediencia y virtudes de Cristo. El pecado que hubiera sido su muerte el lo cuenta con la muerte de Jesús. El perdonará todos sus pecados y te aceptará como justo en su vista. Que más, él romperá el poder del pecado reinante y dará vuelta a su rebellion contra él en obediencia cariñosa. El le liberará de esos hábitos pecaminosos que no han podido romper.

¿Usted desea estar libre del poder del pecado? ¿Usted desea saber si Dios ha perdonado todos sus pecados? ¿Le gustaria pasar el resto de sus dias viviendo en la tierra una vida que honora a Dios? Si es asi, cree en el Señor Jesucristo, y serás salvo, tú y tu casa (Hch 16:31).

Las palabras de Dios no dejan ninguna duda que conociendo a Dios y siendo perdonado es una cuestion de gracia misma, atravez de la fe misma por el merito de Jesucristo mismo y que él mismo Dios reciba la alabanza y la Gloria.

El Apostol Pablo, escribiendo a la Iglesia de Efeso hizo esto muy claro,cuando él escribio “Porque por gracia sois salvos por medio de la fe; y esto no de nosotros, pues es Don de Dios. No por obras para que nadie se glorie” (Ef 2:8-9).

El mérito de Jesucristo es todo el mérito que necesitamos gozar de la sonrisa de Dios. El mérito mero del ser humano no abstante Santos podemos percibirlo haber sido, nunca pueden ser aceptados en la presencia de Dios. Incluso, la madre de nuestro Señor, no obstante estuvo bendecida por haber sido el recipiente a través del cual Dios trajo al mundo su unigénito, todavia necesitó un Salvador. Escuchen sus palabras como ella bendijo y magnificó al Señor por su precioso regalo. “y María dijo: “Engrandece mi alma al Señor; y mi espíritu se regocija en Dios mi Salvador” (Lc 1:46-47). Incluso ella reconoció que aun siendo bendecida ella todavía necesitaba un salvador para entragarle sus pecados.

¿Qué debe hacer Usted?

Después de aprender lo que usted ha leído en estas paginas, usted no puede seguir siendo neutral mas tiempo. Seguramente, C. S. Lewis tenía razón cuando en su libro, Mero Cristianismo, El dispuso la idea que una persona solo tiene algunas opciones referente a su opinion con Jesucristo. Cualquier persona demandando ser Dios en carne debe ser un loco, un mentiroso o Señor. Usted no puede mirarlo simplemente como gran profesor moral si él no es quien demanda ser.

Al menos que él fuere engañado absolutamente y sufrido de un complejo confusion, él no hubiera podido ser moral del todo, si él hizo falsas demandas a la divinidad.

De hecho, si él no es todo lo que él demando ser, él y sus dicípulos hicieron la broma más elaborada perpetrada siempre. Si él es todo lo demandado, usted no tiene otra opción de reverarlo ante él en arrepentimiento, fe y en humilde adoración.

Hoy, Dios demanda de usted dar vuelta a lo que has sido y todo lo que has creido y confiar que él mantiene todas sus promesas. Si usted cuenta con su lealtad, él te librará de ti mismo. El perdonará todos tus pecados y romperá el poder de tirania de pecado sobre usted. ¿No es tiempo que usted pare de probar vivir una vida a su manera y empieze a vivir una vida en la manera de Dios?

Mi oración para usted es que Dios te da gracia que viene de Jesucristo en humilde fe y reconoce su único derecho para governar su vida.

¿Que Ahora?

¿Como seria si Dios te diera una nueva vida? ¿Será que todos tus problemas desaparecen inmediatamente? Empesarias a prosperar en las finanzas? ¿Serias curado de todas tus dolencias físicas? ¿Tu vida social mejorará? Algunos han hecho necias promesas a esos quienes estan entrando una nueva relación con Dios a travéz de Jesucristo.

El problema es, Dios no ha hecho ninguna promesa financial, física, o social bien hecha a esos quienes lo siguen. La verdad es, tus problemas pueden aumentar como vas buscando ser leal a Jesucristo. Usted puede perder muchos amigos los cuales pensabas que eran muy cercanos. Algunos de los miembros familiars talvez se rebelen contra ti. Usted puede tener gran contienda financial porque tu rechazas involucrarte en practicas de negocios oscuros, como lo habias hecho en el pasado. No te costará nada ser Cristiano, pero te puede costar todo lo que eres y tienes ser un Cristiano. Por esta razón Jesús precavio algunos quienes habian expresado el deseo de ser sus discípulos, que contarán con el costo antes de decider seguirle.

Esto es lo que él les dijo,

26 “Si alguno viene a mí, y no aborrece a su padre, y madre,y mujer, e hijos, y hermanos, y hermanas, y aún también su vida propia, no puede ser mi discípulo.
27 “Y el que no lleva su cruz y viene en pos de mí, no puede ser mi discípulo”.
28 “¿ Porque quién de vosotros, queriendo edificar una torre, no se sienta primero y calcula los gastos, a ver si tiene lo que necesita para acabarla?
29 “No sea que después que haya puesto el cimiento, y no pueda acabarla, todos los que lo vean comiencen a hacer burla de él, 30 “diciendo: Este hombre comenzó a edificar t no pudo acabar. 31 ¿O qué rey, al marchar a la guerra contra otro rey, no se sienta primero y considera si puede hyacer frente con diez mil al que viene contra él con veinte mil? 32 Y si no puede, cuando el otro está todavía lejos, le envía una embajada y le pide condiciones de paz. 33 Así, pues, cualquiera de vosotros que no renuncia a todo lo que posee, no puede ser mi discípulo (Lc 14:26-33).

Lo que Jesús estaba diciendo es que nada y nadie tiene derecho a reclamar su lealtad en competencia con él. Usted tiene que abandonar sus pecados, aunque hayan sido preciosos y agradables para usted.

Usted tiene que abandonar el sentido de su propia bondad, Aunque puedes tener mucho orgullo propio. Su moralidad y virtud propia no pueden pararse en competencia con lasvirtudes de Cristo. Si te preguntarán escoger entre tu lealtad a Jesucristo y tu lealtad a tus relaciones mas cercanas a humanos, tu tienes que escoger seguir a Jesús. Uno de los viejos himnos escritos expresan bien que debe estar en tu corazón cuando vienes a Jesús.
El escribio,

El más querido idolo he conocido,
Cualquier que sea ese idolo
Me ayuda a apartarme desde el trono
Y adorarle solo a él

William Cowper

Lo que puedes esperar en un sentimiento irresistible de paz cuando tu pienses sobre pararse ante Dios en juicio. Usted tendra esta confianza porque tu sabes que él ha cancelado para siempre tus cuentas y te ha aceptado como justo en su Santa Vista.

Usted tendra un profundo sentimiento interior de bienestar porque Dios ha prometido que él esta causando que todas estas cosas trabajen juntas para tu eterno bienestar y su Gloria.. Entonces entederás mas y mas que tu no lo eres. Que alivio eso es. No es todo sobre usted; Es todo sobre Dios. Usted fue hecho a su gusto, y ahora te traera placer el que usted esta trayendo gozo a él.

Usted necesitará crecer en tu vida spiritual. En cada oportunidad necesitas estudiar la biblia y aprender mas sobre el plan de Dios para se pueblo. Como has leido, preguntate como puedes poner lo que has aprendido en practica. Busca un profesor competente de la biblia quién pueda explicar el mensaje de la biblia en una simple y practica manera.

!Cuidado! Hay muchos que declaran creer en la biblia quienes pervierten su mensaje. Compare todo lo que escuchas con el mensaje de la biblia. Si no puedes encontrarlo en la biblia, no lo creas. Recuerde, todos los textos de la biblia fuerón escritos en un contexto.

Por está razón, es major encontrar un profesor quién explique los textos de la Escritura en contextos en la cual los escritores biblicos los escribierón.

Usted va a necesitar apoyo y coraje. Encuentre un grupo de creedores quienes se reunen regularmente para compartir sus problemas y para regocijarse juntos en las bendiciones de ser hijos del gran Rey. Usted necesita confesar su fe en Jeucristo abiertamente. La manera de prescribir biblicamente y hacer publico la profesión de fe es ser bautizado. Bautizo involucra ser puesto bajo agua y después ser sacado fuera del agua. Esto es un simbolo de lo que Dios ha hecho en tu espiritualidad. Si tu eres verdaderamente un hijo de Dios, tu has muerto con Jesús en tu vida pasada. Porque tu has muerto, tu vida pasada necesita ser enterrada y dejada atras para siempre. Pero, no solamente has muerto con Jesús; La biblia dice tu has resucitado con él a una nueva vida. Esto es lo que simboliza el ser traido fuera del agua. Tu has sido resucitado para vivir diferente que como vivias antes.

Empieza a compartir lo que has experimentado con otros. No te desanimes si inicialmente rechazan lo que tu dices. No es tu responsabilidad convencerlos de la verdad. Dios se hara cargo, aparte de eso.

Diariamente enseña tu dependencia en Dios en traerle tus necesidades, tus pensamientos, tus deseos, tus dudas, etc a él. Gasta tiempo pensando hacia atras sobre lo que has aprendido sobre quien es él y como es él. Tu fé sera fortalecida por atribuir hacia él lo que él ha revelado sobre él mismo.

Usted va ser enfrentado con tentaciones. Usted no tiene que seder a ellas no más.

Por primera vez en tu vida, Dios te ha dado la abilidad de decir no a tus deseos pecaminosos. En ocaciones tu faltarás y fallarás en pecado. No eres perfecto todavía; nadie en la tierra es. Cuando tu faltas, necesitas recorder la promesa de Dios de traerte en union con él mismo. Esta es su promesa. “Si nosotros confesamos nuestros pecados él es leal y justo para perdonar nuestros pecados y limpiarnos de todas invirtudes. Nosotros podemos otra vez disfrutar en comunion con él con toda confianza y gozo que experimentamos antes que rompieramos unión con él por nuestros pecados.

Esto es solo el empiezo. Hay muchos juicios que vamos a encarar. Hay muchos Dolores que debemos sobrevivir. Pero Dios ya te ha dado más que bastante ayuda y fuerza para sobrevivir todos ellos. El te ha dado su Santo Espiritu para guiarte, enseñarte y capacitarte en tu nueva vida.

Dejame dejarte con una duda final. Recuerde que todas sus culpas ante Dios han sido canceladas por la muerte de Jesús en la cruz. Religiones falsas son motivadas por culpa, miedo y superticiones. Verdaderos Cristianos son motivados por nuestro entendimiento de el gran amor de Dios para nosotros. Si nosotros entendemos el evangelio apropiadamente, nosotros sabemos que todas nuestras culpas se han hido. Nosotros no obedecemos porque nosotros somos temerosos de la desaprobación de Dios, pero, porque nosotros nunca necesitamos temer ver esa desaprobación otra vez. Es gratitude por el amor y gracia de Dios, no culpa o temor lo que nos motiva a obedecer a Dios.

Por está razón, usted necesita consentrar su atención en la gran gracia de Dios y en el amor y muerte de Jesús por usted. Está canción el escritor expresa este sentimiento bien, cuando ella la escribio,

Vuelve tus ojos a Jesús,
Mira fijamente en su precioso rostro,
Y las cosas de la tierra crecerán extrañamente
Penumbrosamente en la luz de su gloria y gracia.

Helen H. Lemmel

Searching For God?

2007-06-11T05:40:00.000-07:00

By Randy Seiver

INTRODUCTION

Apparently, you consider yourself to be a person who is searching for God. Otherwise, you would not have begun to read this booklet. The good news is if you are truly seeking God and are willing to know him as he has revealed himself, he has been seeking you. In fact, you would never have experienced a desire to know God, had he not begun to seek you first and given you that desire. As the Bible makes clear, it is not our nature to seek after God. In fact, left to ourselves, no one would ever seek God or desire to know him.

The Bible teaches that God intends for sinners who sincerely seek him to find him. The Apostle Paul, addressing a group of philosophers in Athens made the following statement:

. . .He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, 27“so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 28“for in Him we live and move and have our being, . . .” (Acts 17:27-28).

God promised his people who had been estranged from him and taken captive by their pagan enemies “ . . . you will seek Me and find Me, when you search for Me with all your heart” (Jeremiah 29:13). Biblical writers make it clear that God is no less willing for sinners who have been estranged from him and taken captive by their sins to find him. In fact, the Apostle Paul describes him as “stretching out his hands to disobedient and contrary people” (see-Romans 10:21). In other words, if you want to know God, your search will not be in vain. I only ask that you be honest with yourself and honest with God’s revelation of himself.

WHO SAYS SO?

The Question of Authority

If you are truly and honestly seeking to know who God is and how to have a right relationship with him, the first and most logical question you need to consider concerns authority. Who has the right to say whether there is a right or wrong way to seek a proper relationship with God? Sometimes people like to accuse Christians of being judgmental because we insist there is only one God and only one way to have a right relationship with that God. Is this simply an arrogant claim made by those who feel superior to everyone who disagrees with them, or is this God’s revelation? On what authority do we make such a claim?

The basis of authority for everything I will write in these pages is God’s self-revelation in the sixty-six books of the Scriptures known as the Holy Bible. If any church or council or creed should contradict the plain teachings of the Sacred Scriptures, we must reject the teachings of these lesser authorities and follow the teachings of the Scriptures.

Still, you must be wondering how we know these Scriptures can be trusted. There are several ways in which we can demonstrate the trustworthiness to these writings. Although there is not space in this short booklet to expound these evidences in great detail, I want to mention just a few of them.

One such evidence concerns the unity of the Bible’s message. The sixty-six books of the Bible were written over a period that spans hundreds of years. They were penned by writers separated from one another geographically and chronologically. Many of them had no way to compare their writings with the message of other biblical writers. Yet, there is remarkable unity in their message and their vision concerning the coming of the Messiah.

Another indication the Bible is a supernatural book is the unfavorable light in which its writers often cast themselves. It is generally true that everyone is the hero of his own story. Though there are rare exceptions, in writing or talking about ourselves we usually emphasize those aspects of our character or our actions that will place us in the best light. Biblical writers, moved by the Holy Spirit, were uncommonly candid about their own faults, failures, and foibles. As with one voice, they presented themselves as sinners in desperate need of God’s grace.

Then, there is the archeological evidence that supports the biblical record. Though there is still much work to do in the area of archeological discovery relative to the biblical narrative, to date no evidence has been uncovered that would impugn the truthfulness of recorded biblical history.

Next, consider the fulfilment of prophecy. First, consider the prophesies of the Old Testament prophets that found their fulfilment during the Old Testament period. Often these men of God foretold events of which, apart from supernatural revelation, they could have had no knowledge. They also had no control or influence over the fulfilment of these prophesies. Still, these events occurred exactly as they had foretold and precisely when they said they would. Secondly, consider Old Testament prophesies regarding Christ’s first coming. The odds against all those prophesies being fulfilled in one person are mind-boggling. Yet, they all occurred just as the Old Testament prophets had foretold.

Finally, consider the biblical revelation in the light of what you know to be true about yourself. Do you not find as you read the Bible that what you know to be true about yourself and others around you is accurately mirrored in its texts. Do you not get the sense that someone has been “reading your mail?” No one but the manufacturer could know his product as he does. No one but God can know you as he does; he has told us all about ourselves in his book.

There have been many volumes written that present unmistakable evidence of the Bible’s reliability. If you still question whether the Bible can be trusted as our authoritative standard, I would strongly urge you to seek out and read one or more of these books. Please do not profess to reject the Bible’s message on intellectual grounds until you have thoroughly investigated and interacted with the material these books contain.

The Bible, then, is the basis of authority on which I will base everything I write in these pages. I have no authority of my own. I have no right to judge anyone or determine who is right with God and who is not, but there is a judge to whom we must all give an account. Not one of us will escape his judgment. We must all answer to him concerning our thoughts, words, and actions according to the standard of his revealed will. The Bible says,

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account (Heb 4:12-13).

ONLY ONE WAY?

Think About It

Does it really matter which path we take; don’t all roads lead to heaven? Can’t religious teachings that are completely contrary to each other both be right?

Logic teaches us statements that disagree with each other cannot both be true at the same time and in the same relationship. I may be both a father and a son, but I cannot be both a father and a son at the same time and in the same relationship. If different religions disagree with one another in their prescriptions for a proper relationship with God, they may all be wrong, but they cannot all be right. Jesus taught very clearly that he is the only way to the Father. The plainness of his statement leaves no question about his claim. He said,

I, myself, am the way, and no one else is; I, myself, am the truth, and no one else is; I, myself, am the life and no one else is, and no one comes to the Father except through me (John 14:6).

If other religions claim there is another way to the Father, both claims cannot be true. If one states we can attain a proper relationship with God [in part or wholly] by human merit and another states it must be by grace alone, on the merit of Christ alone, both cannot be right.

ONLY TWO RELIGIONS

Narrowing the Search

There are only two religions in the world. There is works religion, and there is grace religion. All those religions that fit into the “works” category teach that if people are to please the deity or deities of that religion, they must do so through their own efforts. If only they can do enough, obey enough, suffer enough, etc., they can earn the smile of the deity. Christianity is the only religion that teaches salvation by grace alone. Grace not only means unmerited favor; it also means ill-merited favor. Grace means we not only get something good we don’t deserve, but we get that blessing in the place of the curse we do deserve. Now, it shouldn’t take a rocket scientist to figure out that both those religions can’t be going in the same direction. If peace with God comes through grace alone, it cannot come through works of merit at all. If peace with God comes through works of merit we have performed, then it can no longer be by grace [unmerited]. It cannot be merited and unmerited at the same time.

Now, this should greatly simplify your search. Only if you decide to choose one of the “do it yourself” plans [There are many plans for self-redemption], will you have more than two choices. Once you have come to understand that all religions other than Christianity are but variations on the theme of self-deliverance you will see you only have two alternatives. You must either choose works religion or grace religion.

If you should choose a works religion, you will need some objective criteria by which to choose which brand of works religion you should choose. Does it not make sense that the more perfect any religion, the more that religion will require? Only an imperfect God could require less than perfection in his subjects. The most reasonable solution, then, would be to choose the deity who demands the most perfect obedience to his or her laws. There are religions such as Judaism that present strict and rigid demands. The only problem is that such religions will only work for perfect people who can offer perfect works of obedience to the deity. Unless you are perfect in every way, you need to know that such a choice would be ill-advised. Still, if you should choose a works religion that requires less than perfect obedience, you need to know that religion is an inferior one, and not a good choice either.

Since you are not a perfect person and cannot produce perfect obedience to a perfect standard, the only logical choice you can make is to pursue a religion of grace. You must choose to worship a perfect God whose demands are strict and unbending, but who has determined to meet his own demands and grant his blessings by grace alone.

WHAT IS GOD LIKE?

Before you can begin a personal relationship with the God of the Bible, you will need to know something about what he is like. You cannot know him until you know about him. If you choose to love and worship God as you imagine him to be, you will ultimately love and worship a false god. If you are truly to love and worship him rightly, you need to do so in keeping with his self-disclosure in the pages of the Bible. The following is only a brief sketch of what the Bible says God is like.

God is the Creator of All Things

Early Christians addressed God in this way, “Lord, You are God, who made heaven and earth and the sea, and all that is in them, . . .” (Acts 4:24). Not only do the Scriptures teach us that God has made everything out of nothing (Genesis 1:1); they also teach us that he has made everything for his own pleasure. He has made all things for himself. You were created to bring God pleasure. You were made so that, through you, God might demonstrate what he is like.

God Is Spirit

God is a spirit being. He does not have a body like ours. We cannot see him with our physical eyes. He cannot be confined in a single location. He cannot be attacked with physical weapons. He can neither die nor decay. “God is Spirit and those who worship him must worship him in spirit and in truth” (John 4:24).

God is Eternal

When the Word of God tells us God is eternal, we are not merely to understand that God will never cease to exist. We must also believe he never began to exist. This is not merely a deep truth; it is an unfathomable truth. Eternity cannot be measured in terms of time. Eternity is an entirely different dimension. God does not dwell in time nor is he limited by time. God inhabits eternity (Isaiah 57:15).

The Bible teaches that God is an infinite being. By this, the writers intended to convey the idea that God is without bounds or limits. In terms of space, the infinity [limitlessness] of his being translates into immensity. Jehovah, speaking through the prophet, Jeremiah, asked, “Can anyone hide himself in secret places, so I shall not see him?" says the LORD; "Do I not fill heaven and earth?" says the LORD”(Jer 23:24).Consider again Solomon’s words during the dedication of the temple. He said, “But will God indeed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built”(2 Chr 6:18)! In terms of the duration of God’s existence, infinity translates into eternity. God is without beginning and without end. Not only is God, as an inhabitant of eternity, present at the beginning of time and at the end of time; he is present at the beginning and end simultaneously. “He has already lived all our tomorrows as He has lived all our yesterdays.”

God is Self-Existent

All other beings in the universe owe their existence to God, but he owes his existence to no one. God is self-existent, self-sufficient and self-satisfied. He does not need anyone to sustain his existence or to add to his happiness. “He does not dwell in temples made with hands; Neither is [he] worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;” (Acts 17:24-25). We are totally dependant on him but he does not depend on us at all.

God is the Ruler Over All Creation

God is not the helpless, old man upstairs many imagine him to be. He is the almighty sovereign who rules heaven and earth. He is the only being in the entire universe who has the absolute right to do as he pleases. No one has the authority to call him into question for anything he has done. The Psalmist wrote concerning him in contrast to heathen idols, “ . . .our God is in heaven; he does whatever he pleases” (Psalm 115:3). After the Babylonian King, Nebuchadnezzar, had been humbled before the Most High God, he spoke these words,

34And at the end of the time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding returned to me; and I blessed the Most High and praised and honored Him who lives forever: For His dominion is an everlasting dominion, And His kingdom is from generation to generation. 35 All the inhabitants of the earth are reputed as nothing; He does according to His will in the army of heaven And among the inhabitants of the earth. No one can restrain His hand Or say to Him, “What have You done?” (Daniel 4: 34-35).

God Is Unchangeable

God does not change. He is the same today as he has always been and will continue to be the same forever. His nature does not change; his character does not change; his demands do not change; his promises do not change. He cannot change for the better since he is already perfect; He cannot change for the worse since then he would cease to be perfect.

Everything else around us is subject to change, but God remains the same. The psalmist wrote,

Of old You laid the foundation of the earth, and the heavens are the work of Your hands. They will perish, but You will endure; yes, they will all grow old like a garment; like a cloak You will change them, and they will be changed. But You are the same, and Your years will have no end (Psalms 102:25-27).

He is not like pagan gods who are capricious in their decisions. His eternal plan needs no alteration. No change can surprise him, prompt him to alter his course, or cause him to abandon the blueprint he has chosen for his everlasting government.

Nothing is impossible for God

God is able to do all his holy will. Nothing is too difficult for him to accomplish. Through the mouth of his prophet, Isaiah, God asked, “To whom then will you liken Me, or to whom shall I be equal?" says the Holy One. Lift up your eyes on high, and see who has created these things, who brings out their host by number; he calls them all by name, by the greatness of His might and the strength of His power; not one is missing” (Isa 40:25-26).

God is Everywhere

There is nowhere in the universe where God is not present. It is not simply that some of God’s essence is everywhere; it is that all of God’s essence is everywhere at once. Concerning God’s omnipresence, the psalmist wrote,

Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, Even there Your hand shall lead me, and Your right hand shall hold me (Ps 139:7-10).

God Knows Everything

We can hide nothing from God. In the Psalm cited in the immediately preceding paragraph, the psalmist wrote,

For there is not a word on my tongue, but behold, O LORD, You know it altogether. If I say, ‘Surely the darkness shall fall on me," even the night shall be light about me; Indeed, the darkness shall not hide from You, but the night shines as the day; the darkness and the light are both alike to You (Psalms 139: 4, 11-12).

God knows every word we speak. He knows all our thoughts. Not one of our actions, however cleverly concealed from human observation, escapes his notice. Someone has rightly observed that secret sin on earth is open scandal in heaven.

God is Holy

When, in the Scriptures, God makes himself known as “the holy one,” he intends us to understand that he is absolutely separate from sin. God is infinitely pure. “As God’s power is the opposite of the native weakness of the creature, as his wisdom is in complete contrast from the least defect of understanding or folly, so his holiness is the very antithesis of all moral blemish or defilement.”

God cannot sin. He cannot tempt his creatures to sin. He cannot overlook sin or smile with favor on it. God is loving and gracious, forgiving a multitude of sins, but he cannot forgive sin at the expense of his holiness. Above everything else that God is, God is holy. He makes himself known as the “holy one.”

All God’s other attributes are affected by his holiness and retain the character they possess only because conditioned by it. “Without it, his patience would be an indulgence to sin, his mercy a fondness, his wrath a madness, his power a tyranny, his wisdom an unworthy subtlety.”

Holiness is the brightest jewel in his crown. Above everything else that God is, God is Holy. “Power is God’s hand or arm, omniscience His eye, mercy his bowels, eternity His duration, but holiness is His beauty.”

God is Just

The Scriptures reveal that God is righteous and will always do what is right. By this, they do not mean God conforms himself to a standard of equity imposed on him from outside. It is never right to conclude that God is unfair [unrighteous] because he did not act in a way that meets our standard of right and wrong. God is the standard of right and wrong and has pledged himself always to act like himself.

He cannot deem his creatures righteous unless we conform to the standard of righteousness he has revealed. This standard is strict and unbending; every deviation from it, however slight, must incur God’s displeasure. He will not overlook one sin or fail to punish even one act of transgression of his revealed will. The Bible describes him this way, “For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. The boastful shall not stand in Your sight; you hate all workers of iniquity” (Ps 5:4-5).

To the church at Rome, the Apostle Paul wrote, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, . . .” (Romans 1:18). When we think of God’s wrath, we should avoid the idea that God flares out of control in a fit of rage. Instead, we need to understand that God’s wrath is his settled indignation against all that fails to conform to his righteous standard.

God is Good

Once again, when the Bible tells us God is good, it does not mean he conforms to a subjective standard someone has imposed on him. In other words, goodness is not what we imagine it to be; instead it is all that conforms to God’s perfection. We know what good is by knowing what God is. God is good.

God’s goodness includes such virtues as love, mercy, graciousness. God acts for the benefit of his entire creation. We sometimes refer to this as the common grace or mercy of God. Such acts of kindness should tend to bring sinners to abandon their sinful ways and return to God. The Apostle Paul asks sinners a pointed question, “ Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance” (Rom 2:4)?

Due to the defiance that characterizes the human condition, common grace is not sufficient to bring sinners to a saving knowledge of God. It requires a special display of God’s goodness to break sin’s tyrannical reign and introduce sinners to Christ’s kingdom.

God is Faithful

The question you must be wondering about is whether this God can be trusted to keep his promises. After all, committing one’s entire life to God is a serious matter. Suppose you commit yourself to him and find yourself disappointed in the end. This is a very important question since faith in God is nothing more and nothing less than a heartfelt conviction that God is faithful to his promises.

This is what the Bible tells us about God. "Therefore know that the LORD your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments;” (Deut. 7:9). Time after time the biblical writers reaffirm this truth to their readers. We can trust God to do all he has promised. He will always be true to his Word.

WHAT DOES GOD EXPECT FROM US?

God has revealed quite plainly what he requires from us as his creatures. As we read the Bible, it becomes clear to us that our duty to God is to love and obey him. In fact, the obedience God has commanded flows naturally from the hearts of all who love him. If we loved God as we ought, we would have no difficulty obeying him as we should. Yet, as we shall see, the love we owe God is a perfect and all consuming love. Accordingly, the obedience he demands must be unswerving. The Bible presents three characteristics of the obedience we owe to God.

Our Obedience Must Be Perfect

The obedience we owe to God must be perfect. The Apostle Paul, citing a verse in Deuteronomy, reminds the churches of Galatia that no one will ever be justified by keeping the law since the law demands perfect obedience. He writes,

10For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”(Gal 3:10).

It is not sufficient to obey most of God’s commandments, with near perfection. Our record must be one hundred percent perfect. The Bible says, “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (James 2:10).

Our Obedience Must Be Perpetual

Not only must our obedience be perfect; it must also be perpetual. We must continue in all those things that are written in God’s book. It will not suffice for us to obey most of the time. We must have a spotless record from the womb to the tomb.

Our Obedience Must Be Profound

It is not enough to obey God outwardly; God looks for obedience where no one else can see. Although you may be able to restrain yourself from committing outward acts of sin, you cannot control your sinful thoughts and desires. We see only the outward acts people perform, but God sees our thoughts and desires. Our obedience needs to be profound in the sense it goes beyond what is superficial or obvious. The “righteousness” practiced by the Pharisees of Jesus’ day was both superficial and obvious. Jesus said to them,

“Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. 26“Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also. 27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. 28“Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.(Matt 23:25-28).

Jesus taught his disciples if a man looks on a woman to desire her sexually, he is already guilty of adultery (see Matt. 5:27-28). By this he did not mean the internal desire is as serious and damaging as the outward act. Instead, he wants us to understand the inward desire is as damning in God’s sight as the outward action.

No wonder he said to them, “For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven”(Matt 5:20).

WHAT ARE WE BEFORE GOD?

There is an obvious question we need to ask once we have discovered something about God’s character and nature and what he requires from us. That question concerns our condition in the presence of that God. Is it possible for us in our natural state to please God? Are we basically good people who only need a little tweaking to make us fit to stand in his holy presence, or is the problem more serious?

Two Basic Problems

The answer is we have two basic problems in reference to our relationship with God. The prophet, Isaiah, wrote, “But we are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away” (Isa 64:6). This verse teaches us two truths about our condition before God. The first concerns our legal standing in his presence; the other concerns the perversity of our nature.

Our Guilt Before God

The verse we have cited in Isaiah 64, does not tell us our sins are like filthy rags; it tells us all the righteousness we can muster is detestable in God’s eyes. The Bible teaches that we are sinners whose best efforts fall short meeting the unbending requirements God’s righteous law. A person may sin either by doing what God forbids or by failing to do what God requires. Since you, like every other sinner, are self-centered, you have broken God’s greatest commandment. Jesus said, " 'You shall love the Lord your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment”(Matt 22:37-38). Does it not make sense that breaking God’s greatest commandment is the greatest sin a person could commit? Because we have dethroned God in our minds and become self-centered in our thoughts, we have chosen our own sinful ways in conflict with God’s way. Even our feeble attempts to please God by the works of our hands are acts of sinful rebellion against him. In Romans 10:1, the Apostle Paul, expresses his sincere desire that the nation of Israel might be saved. He then cites their sincere and zealous efforts to establish a righteousness of their own as the reason they were not right with God. He writes,

Brethren, my heart's desire and prayer to God for Israel is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God (Rom 10:1-3).

When the Apostle uses the phrase “righteousness of God” in this letter, he refers to God’s method of putting sinners right with himself. Refusing to submit one’s self to the righteousness of God is to reject God’s plan of salvation and to pursue a plan we have devised.
The Perversity of Our Nature

The second problem concerns what we are at heart. Not only do we not deserve God’s smile of approval; by nature we do not desire to seek his approval in his way. We are controlled by a nature that is hostile toward God. Just as falling leaves are carried where ever the wind wishes to take them, so our fallen sinful nature determines all we do.“We all fade as a leaf, and our iniquities, like the wind, have taken us away.” Our sinful nature controls all our thoughts; it controls all our feelings; it controls all our decisions. The Apostle Paul tells us the fleshly mind [the mind that operates merely in the human realm, apart from God] is hostile toward God; it is not subject to God’s law and, indeed it cannot be (see--Romans 8:7). This echoes his teaching in a more extended passage earlier in this letter where he writes,

10As it is written: “There is none righteous, no, not one;
11 There is none who understands;
There is none who seeks after God.
12 They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.”
13 “Their throat is an open tomb;
With their tongues they have practiced deceit”;
“The poison of asps is under their lips”;
14 “Whose mouth is full of cursing and bitterness.”
15 “Their feet are swift to shed blood;
16 Destruction and misery are in their ways;
17 And the way of peace they have not known.”
18 “There is no fear of God before their eyes.”

19Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.(Rom 3:10-20).

From such passages, it should be clear if you have a sincere desire to seek after God and be pleasing to him, God must have given you that desire. Such a desire could never have sprung from your sinful nature.

Under a Sentence of Death

The Bible describes sinners in a state of natural depravity as dead in trespasses and sins. Though, by nature, we are alive to sin, we are dead toward God in the sense that we are separated from him and the life he gives. We are unable of ourselves to remedy our condition and we are insensible to the dangers we face and the delights we are missing. We love what we should hate and hate what we should love.

Additionally, since sin has entered the world, we are all destined to die physically. Physical death occurs when the body, the outer person, is separated from the soul, the inner person that animates the body.

Finally, we are under a sentence of eternal death. This means sinners who die in their guilt and sin are destined to an eternity of separation from God and all that is good. The Bible says, “The wages of Sin is death. . . . (Romans 6:23). Death is what we have earned by our sins. Since our sins have offended an infinite God, we deserve an infinite penalty and an infinite separation from God.

A Summary of the Bad News

This, then, is the bad news about you. You are a sinful rebel who stands condemned before that holy judge who rules the universe. Viewed in terms of loyalty to God’s kingdom, you are guilty of treason, without hope of pardon. Viewed in terms of your ability to please God, you are bankrupt without hope of payment. Viewed in terms of your legal standing before God, you are a condemned criminal who has no hope of acquittal.

Do you feel your guilt? Do you sense your helplessness to please God? Do you tremble at the thought of standing before this holy one in judgment? If not, you ought to! Unless this bad news grips your soul, God’s good news will have little meaning to you. Before going on, pause and think about the the condition of your life and the condition of your soul before God.

God’s Good News

How can anyone ever meet God’s righteous demands? For a person to meet those demands, he would have to be a perfect person in all his thoughts, words and deeds. Additionally, he would have to maintain that perfect behavior from his conception in the womb until his dying breath. Such obedience is beyond the reach of the best sinner who ever lived. Clearly, that is not good news at all, but there is good news.

God is merciful and compassionate toward sinners. Although God cannot simply overlook sin, he, in his boundless wisdom, had devised a plan whereby he can fully express his love and mercy and at the same time satisfy his holy justice.

In the person of Jesus Christ, his uniquely begotten Son, God has paid the infinite penalty for every sinner who will repent and trust God’s promise to save him. Having obeyed the law we could never obey, he paid the infinite penalty for sin we could never pay. The law demanded perfect obedience; he obeyed perfectly. The law demanded perpetual obedience; he was able to say, “. . .He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him” (John 8:29). The law demanded profound obedience; he obeyed from the heart. All this he did in the place of those who are helpless to provide a righteousness of their own. He provides a perfect legal standing for those who embrace him in penitent faith.

God’s law not only demands a perfect, perpetual and profound obedience; it also pronounces an infinite [eternal] death penalty on all who have failed to meet its righteous demands. Since God’s law has been broken, he requires a payment of infinite suffering. Jesus, the perfect law-keeper, suffered and satisfied the penalty of the law we never could have satisfied. His death is infinitely valuable since he is not only fully man but also fully God. He offered himself as an infinite sacrifice and fully satisfied God’s righteous demands for all who will trust in him. By this one act of obedience to his Father, he has eternally exhausted the penalty his people should have suffered. God’s Word says, “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, . . .”(1 Pet 3:18).

Death could not hold its prey. Jesus rose from the grave on the third day just as the Scriptures said he would, proving all his claims are valid. Additionally, his resurrection demonstrated that God the Father has been fully satisfied by his work of obedience.

If you will trust God to keep his promise to declare righteous, in his sight, all who call on his name, he will credit your account with the perfect obedience and righteousness of Christ. He will account Jesus’ death for sin to have been your death. He will forgive all your sins and accept you as righteous in his sight. What’s more, he will break the power of reigning sin and turn your rebellion against him into loving obedience. He will free you from those sinful habits you have been unable to break.

Do you want to be free from sin’s power? Do you want to know God has forgiven all your sins? Would you like to spend the rest of your days on earth living a life that honors God? If so, believe on the Lord Jesus Christ, and you will be saved (Acts 16:31).

God’s Word leaves no doubt that knowing God and being forgiven is a matter of grace alone, through faith alone, by the merit of Jesus Christ alone, and that God alone should receive the praise and glory for it.

The Apostle Paul, writing to the church at Ephesus made this clear when he wrote, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Eph 2:8-9).

The merit of Jesus Christ is all the merit we need to enjoy God’s smile. The merit of mere human beings, however godly we may perceive them to have been, can never be accepted in God’s presence. Even the mother of our Lord, however blessed she was to have been the vessel through whom God brought his Anointed One into the world, still needed a Savior. Listen to her words as she blessed and magnified the Lord for his gracious gift. “And Mary said: "My soul magnifies the Lord, And my spirit has rejoiced in God my Savior”(Luke 1:46-47). Even she acknowledged that blessed though she was, she still needed a Savior to deliver her from her sins.

WHAT MUST YOU DO?

After learning what you have read in these pages, you cannot remain neutral any longer. Surely, C. S. Lewis was right when in his book, Mere Christianity, he set forth the idea that a person only has so many options concerning his view of Jesus Christ. Any person claiming to be God in the flesh must be either a lunatic, a liar, or Lord. You cannot merely regard him as a great moral teacher if he is not who he claimed to be. Unless he was absolutely deluded and suffering from a major messianic complex, he could not have been moral at all if he made false claims to deity. In fact, if he is not all he claimed to be, he and his disciples pulled off the most elaborate hoax ever perpetrated. If he is all he claimed, you have no other option but to bow before him in repentance, faith and humble adoration.

Today, God commands you to turn from all you have been and all you have believed and trust him to keep all his promises. If you account him trustworthy, he will deliver you from yourself. He will forgive all your sins and break the power of sin’s tyranny over you. Isn’t it time you stopped trying to live life your way and began to live life God’s way? My prayer for you is that God will give you grace to come to Jesus Christ in humble faith and acknowledge his sole right to govern your life.

WHAT NOW?

What will it be like if God gives you new life? Will all your troubles immediately vanish? Will you begin to prosper financially? Will you be cured of all your physical ailments? Will your social life improve? Some have made foolish promises to those who were entering a new relationship with God through Jesus Christ. The problem is, God has not made any promise of financial, physical, or social well-being to those who follow him. The truth is, your problems may increase as you seek to be faithful to Jesus Christ. You may lose many you thought were your close friends. Some of your family members may even turn against you. You may have even greater financial struggles because you refuse to involve yourself in shady business practices as you have in the past. It will cost you nothing to become a Christian, but it may cost you everything you are and have to be a Christian. For this reason Jesus cautioned some who had expressed a desire to become his disciples to count the cost before they decided to follow him. This is what he said,

26“If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. 27“And whoever does not bear his cross and come after Me cannot be My disciple. 28“For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it— 29“lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, 30“saying, ‘This man began to build and was not able to finish.’ 31“Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32“Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. 33“So likewise, whoever of you does not forsake all that he has cannot be My disciple (Luke 14.26-33).

What Jesus was saying is that nothing and no one has the right to claim your allegiance in competition with him. You must forsake your sins, however precious and enjoyable they may have been to you. You must abandon your sense of your own goodness, however much you may have prided yourself in it. Your morality and self-righteousness cannot stand in competition with the righteousness of Christ. If you are asked to choose between your allegiance to Jesus Christ and your loyalty to your closest human relationship, you must choose to follow Jesus. One of the old hymn-writers expressed well what should be in your heart when you come to Jesus. He wrote,

The dearest idol I have known,
Whate’er that idol be
Help me to tear it from thy throne
And worship only Thee.

William Cowper

What you can expect is an overwhelming sense of peace when you think about standing before God in judgment, since you know he has forever canceled your debt and accepted you as righteous in his holy sight. You will have a deep sense of well-being inside because God has promised that he is causing all things to work together for your eternal good and his glory. Since you will understand more and more that God is the center of the universe, you will understand more and more that you aren’t. What a relief that is. It is not all about you; it is all about God. You were made for his pleasure, and it will now bring you pleasure that you are bringing him pleasure.

You are going to need to grow in your spiritual life. At your every opportunity you need to study the Bible to learn more about God’s plan for his people. As you read, ask yourself how you can put what you learn into practice. Find a competent Bible teacher who can explain the Bible’s message in a simple and practical way.

Beware! There are many who claim to believe the Bible who pervert its message. Compare everything you hear with the Bible’s message. If you can’t find it in the Bible, don’t believe it. Remember, all the texts of the Bible were written in a context. For that reason, it is best to find a teacher who explains texts of Scripture in the contexts in which the biblical writers wrote them.

You are going to need support and encouragement. Find a group of believers who meet regularly to share their problems and to rejoice together in the blessings of being a child of the great King. You need to confess your faith in Jesus Christ openly. The biblically prescribed way of making a public profession of faith is to be baptized. Baptism involves being placed under water and then being brought back out of the water. This is a symbol of what God has done to you spiritually. If you are truly a child of God, you have died with Jesus to your old life. Because you have died, your old life needs to be buried and left behind forever. But, not only have you died with Jesus; the Bible says you have been raised with him to a new life. This is what your being brought out of the water symbolizes. You have been raised to live differently than you did before.

Begin to share what you have experienced with others. Don’t become discouraged if they initially reject what you tell them. It is not your responsibility to convince them of the truth. God will take care of that part.

Daily show your dependence on God by bringing your needs, you thoughts, your desires, your doubts, etc. to him. Spend time thinking back over what you have learned about who he is and what he is like. You faith will be strengthened as you attribute back to him what he has revealed about himself.

You are going to be confronted with temptations. You don’t have to yield to them anymore. For the first time in your life, God has given you the ability to say no to your sinful desires. On occasions you will fail and fall into sin. You aren’t perfect yet; no one on earth is. When you fail, you need to remember God’s promise to bring you back into fellowship with himself. This is his promise. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” To “confess” our sins means that we take sides with God against ourselves and acknowledge that what we have done has offended him. When we confess our sins in this way he can be trusted to restore our fellowship with him based on Jesus’ righteous satisfaction of his wrath toward us. Additionally, he promises to cleanse us from all unrighteousness. We can again enjoy communion with him with all the confidence and joy we experienced before we broke fellowship with him by our sin.

This is only the beginning. There are many trials you will face. There are many hurdles you must overcome, but God has already provided you more than enough help and strength to overcome them all. He has given you his Holy Spirit to lead you, teach you, and enable you in your new life.

Let me leave you with one final thought. Remember that all your guilt before God has been cancelled by Jesus’ death on the cross. False religion is motivated by guilt, fear, and superstition. True Christians are motivated by our understanding of God’s great love for us. If we understand the gospel properly, we know all our guilt is gone. We do not obey because we fear God’s frown, but because we never need to fear seeing that frown again. It is gratitude for God’s love and grace, not guilt or fear that motivates us to obey God. For this reason, you need to focus your attention on God’s great grace and Jesus’ dying love for you. The song writer expressed this thought well when she wrote,

Turn your eyes upon Jesus,
Look full in his wonderful face,
And the things of earth will grow strangely dim
In the light of his glory and grace.

Helen H. Lemmel

Burning Straw Dummies

2007-06-10T19:48:00.001-07:00

The usual way of arguing against one of the doctrines of grace is first, to misrepresent it so badly that no serious student of the Scripture would ever embrace it; then totally demolish it with arguments that have nothing at all to do with the issue. In matters of controversy, this practice is sometimes referred to as "burning straw dummies."

A little honest investigation and serious study of the issues involved would cause the opponents of these truths to be far more reticent to speak against doctrines about which they understand so little.

Charles Spurgeon, addressing this very matter one hundred years ago, asked, "Why do they earnestly set themselves to confute what no one defends?"

It is the purpose of this booklet to clarify the issues in the Calvinism-Arminianism debate. It is intended to be neither an exposition nor a defense of the doctrines of grace, since there is already an adequate supply of good literature on that subject (see bibliography.). It is rather intended to define the limits of the debate, so that those who shoot their venomous arrows at these poor, despised creates called "Calvinists," will at least know what their target is.

It is said that Mr. Spurgeon was, on one occasion, invited to debate the issue of infant baptism. His opponent suggested that they each, in turn, quote a verse supporting their own position. To this, Mr. Spurgeon agreed. His opponent stood first and quoted Matthew 19:14 -- "Suffer little children, and forbid them not, to come unto me: for such is the kingdom of heaven." When his opponent sat down, Mr. Spurgeon rose and quoted his first text -- Job 1:1 -- "There was a man in the land of Uz, whose name was Job."

"Mr. Spurgeon," his opponent said, "I fail to see what your verse has to do with infant baptism." To which Mr. Spurgeon replied, "So, too, I fail to see what your verse has to do with infant baptism."

Scripture verses have been quoted (and misquoted) almost endlessly to disprove the doctrines of grace. Yet, in most cases, we would be no further from the real issue if we said, "There was a man in the land of Uz, whose name was Job."

The first "straw dummy" that we need to consider is the charge that "Calvinists" are man followers, who elevate Calvin's writings to (or above) the level of Holy Scripture. In reality, the "Calvinist" is no more a man follower than is the "Arminian." These are merely theological labels which designate a particular doctrinal position. Were it not for the woeful ignorance of Church history that exists today, these theological labels might prove useful in distinguishing doctrinal positions. However, this is not the case. The truth is that through the efforts of zealous, but uninformed, Arminian preachers and writers, the term "Calvinist" has been so tortured and twisted that few (if any) Calvinists would be willing to wear it without explanation.

The so-called "five points of Calvinism" were not even formulated in answer to the five points of Arminianism (the Remonstrants) until over fifty years after Calvin's death. Their relationship to Calvin or to Calvin's writings is only incidental. It merely arose from the fact that both taught the same truths.

In regard to the charge that Calvinists exalt Calvin's writings to the level of Scriptures, we find another clear evidence of willful ignorance of the subject at hand. If those who give this impression knew anything about the Reformation, they would know that all of the reformers and their followers believed that the Scriptures alone are binding in matters of faith and practice.

Consider the difference between the "straw dummies" and the real issues in each of the five doctrines of grace.

TOTAL DEPRAVITY (INABILITY)

Straw Dummy 1

The doctrine of total depravity (inability) cannot be true because:

1. The Bible teaches that all are responsible to believe and repent.

2.The Bible teaches that man has a will (choice). Man is not a robot or a puppet.

3. Every man does not act as sinfully as he is capable of acting.

4. Even wicked men perform acts which are good in the sight of other people.

Real Issue

1. The Bible teaches that men, controlled by a sinful nature, are not able to believe or repent. The person who believes in free grace has no argument with the truth that sinners are responsible. What he denies is that God requires no more than man is able to do. For instance, God requires perfect obedience to His law from those who possess no ability or desire to obey it (Romans 8:7).

Man's inability springs from his sinful and rebellious unwillingness. He cannot (John 6:44), because he will not .

2. The Bible does teach that man has a choice and that he acts freely in the exercise of that choice. The issue concerns whether a person, controlled by a sinful nature, will ever make the proper choice. The Bible teaches that man's will is bound and controlled by his sinful nature; so that he cannot and will not choose Christ, believe the gospel, or forsake sin unless God, in sovereign grace, changes his nature (John 3:19-21, 6:44, 6:65; 1 Corinthians 1:18, 2:14; Romans 3:11).

3. Every man, left to himself is capable of the most heinous sins. Every man at heart is the same (Proverbs 27:19) -- deceitful and desperately wicked (Jeremiah 17:9).

4. Men are wicked in God's sight and totally incapable of doing that which is well-pleasing to Him (Genesis 6:5; Psalm 14:1-3; Ecclesiastes 7:20, 29; Job 15:16; Jeremiah 9:3; Romans 3:10-18).

UNCONDITIONAL ELECTION

Straw Dummy 2

The doctrine of "Unconditional Election" cannot be true because:

1. Anyone who wants to be saved, can be. "Whosoever will May come."

2. God does not delight in the destruction of the wicked (Ezekiel 33:11), but desires that all men repent.

3. We should preach the gospel to everyone. If God has only planned to save some, why should we preach to and pray for all?

4."Election" and "predestination" are terms contrived by the Calvinists to cause confusion, bring division, and excuse a lack of evangelistic zeal (The issue is whether election ever took place or not).

Real Issue

1. The true believer in free grace will never deny that God has extended a free offer of mercy, in Christ, to all who hear the Gospel. To deny that "Whosoever will may come," is to deny the clear teaching of God's Word. The real issue, however, is whether any will desire salvation (in God's way and on God's terms) unless God gives him that desire (Psalm 14:1-3; Romans 3:11; Psalm 58:3-5; John 3:14-21, 5:40).

2. Has God purposed to save every man? Since the Bible plainly teaches that God's plan or purpose is always accomplished (Isaiah 46:10-11; Daniel 4:35; Proverbs 19:21; Psalm 115:3), It should be clear that He has not purposed to save everyone. If He had, everyone would be saved.

On the other hand, the Bible sets forth God's elective purpose according to which He calls and saves His elect (Romans 8:28-30, 9:11; Ephesians 1:4-5, 9-11; 2 Timothy 1:9).

3. God has commanded us to preach to (witness to) every creature and pray for their salvation. We are not to be governed by what God has planned (which is secret to us), but by what God has commanded.

God has ordained to use means to accomplish His purpose (Romans 10:14-15). He does not save people apart from the use of means. Gospel preaching is one of the means that God has ordained to bring the elect to faith in Christ. Since we do not know who the elect are, we must preach to and pray for all.

The primary purpose for witnessing the gospel is that we might glorify God in our obedience and faithfulness to Him.

4. Every Christian who has carefully studied the Bible must believe in election and predestination. These are biblical words. The issue is whether election is conditional (based on foreseen faith) or unconditional.

PARTICULAR REDEMPTION

Straw Dummy 3

The doctrine of "Particular Redemption" cannot be true because:

1. Jesus' death was sufficient for all men.

2. Jesus' death was not limited, but was intended for all men.

Real Issue

1. The all-sufficiency of Christ's death is not denied by the true believer in free grace. The Canons of Dort, which is the historical statement of the so-called "five points of Calvinism" formulated at the Synod of Dort (Dordrecht) 1618-1619, state:

"The death of the Son of God is the only and most
perfect sacrifice and satisfaction for sin, and
is of infinite worth and value, abundantly
sufficient to expiate the sins of the whole world."

The real issue concerns the intent of Christ's death. Did Christ intend to accomplish redemption, propitiation and reconciliation for every man? Did He intend to make salvation possible for all men? The free grace believer replies that, though Christ's death is of infinite value and is sufficient to redeem every man (had this been God's intention), the true intention of Christ's death was to accomplish effectively the full salvation of the elect, and the elect only.

2. Since all men will not be saved as a result of Christ's death, a limitation must be admitted. It must be limited either in its extent (in that it was not intended for all) or its effectiveness (in that it did not actually secure salvation for any). The real issue is not so much, "For whom did Christ die?" but "What did He do for those for whom He did die?" If we view Christ's death as an accomplishment, then it could not have been intended for every man.

EFFECTUAL CALLING (IRRESISTIBLE GRACE)

Straw Dummy 4

The doctrine of "irresistible grace" cannot be true, because:

1. Men often resist (and resist successfully) God's offers of mercy in Christ (Genesis 6:3; Acts 7:51). They even resist and finally reject the powerful conviction of the Holy Spirit Himself (Acts 24:25).

2. People have a choice in coming to Christ. God does not force them to be saved against their will.

Real Issue

1. While it is true that sinners always resist the Holy Spirit (Acts 7:51), the issue is whether the sinner's continual rebellion is able to thwart the eternal purpose and powerful grace of God.

If at God's appointed time (Galatians 1:15-16) He did not subdue the sinner's rebellion, and make him willing to embrace Christ in saving faith (Psalm 11:3), then none would ever believe (John 6:44-45).

2. The issue is not whether God forces people to believe against their will but whether any would ever be willing without a prior work of God in their souls. Those who believe in free grace, believe that God, not man, is in control in the realm of salvation (Romans 9:16; 1 Corinthians 1:30, 4:7; I1 Corinthians 4:6; Galatians 1:15-16; 2 Timothy 1:9; Matthew 11:20-27).

PERSEVERANCE OF THE SAINTS

Straw Dummy 5

Many who are otherwise Arminian in doctrine, claim to believe this truth. But, in reality, they believe neither the Calvinistic nor the Arminian doctrine at this point.

If the opponents of free grace argue against the proposition that God will preserve all who profess faith in Christ no matter what they do (totally apart from the necessity of perseverance), then they are "burning a straw dummy."

This is not a Calvinistic position, but a four-point Arminian position.

Real Issue

The real issue has nothing to do with the necessity of perseverance. Both the Arminian and the true Calvinist are agreed at this point. The point of controversy is the certainty of perseverance.

The Calvinist believes that God so preserves and supports His elect in a state of grace that they will certainly persevere in faith and holiness unto the end. This perseverance is due not to the strength of their will or the tenacity of their faith but to the power and grace of God working in them.

Those who fall away and perish in their sins, give evidence that a work of grace has never occurred in their hearts. (Consider John 10:27-29; Romans 8:28-29; Philippians 1:6; 1 Corinthians 15:1-2; Colossians 1:21-23; Hebrews 3:6, 14).

The God Who Never Says, "OOPS!"

2005-12-08T12:35:00.000-08:00

The God who never says, "OOPS!" has, to the modern mind, become an unknown God. People seem to think of him as a grand-fatherly figure who bumbles and fumbles his way along, often pausing to listen to the advice we give him in prayer and altering his plans to suit the will of the majority. The prevalent opinion seems to be if we can find enough people to gang up on God in prayer, we can convince him to do what we desire. At best, people seem to believe God foresees what will occur though he remains powerless to do anything about it. What is truly disturbing is that a large number who would call themselves evangelical Christians have bought into a pagan heresy called dualism. They believe there are two equal and opposite forces in the universe who are engaged in an eternal struggle over good and evil. Whenever an event occurs they deem "good," the will believe God had something to do with it. Whenever events occurs that fail to meet their standard of "good," they boldly declare, probably in a misguided effort to defend God, that he had nothing to do with these tragedies. Either they are the work of Satan or the unfortunate result of "bad luck."

In reality, there are only so many ways we can try to understand the presence of wickedness and tragedy in the universe and God’s level of involvement with them. First, we could believe such occurrences took God completely by surprise, but in doing so we would deny God’s omniscience. Second, we could believe God knew these events would occur but was powerless to prevent them, but this would deny his omnipotence. Third, we could believe God determined to coerce his creatures to act in ways that would violate his revealed will, but this would deny his holiness. Finally, we could believe he, as the great architect of the universe, has preplanned everything that occurs and is now governing his universe in accordance with that master plan. It is for this last view alone we can find support in the Scriptures. If God is not sovereign and his control is not all-encompassing; if he ever has to say, "oops!" about anything that occurs in human history, he is not God at all. The apostle Paul, writing to the Ephesian church, put it this way, "In Him[Christ] also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will" (Eph 1:11). The New International Version translates this verse as follows, "In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will."

Not long ago I heard a pastor proclaim "sometimes God is even involved in our adversities." Although that is perhaps better than declaring that he has nothing to do with such events, it still falls short of the biblical teaching that God is providentially involved in the most minute occurrences of the most ordinary life. Amos asks the question, "If a trumpet is blown in a city, will not the people be afraid? If there is calamity in a city, will not the LORD have done it" (Amos 3:6)? Jesus said, "Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will" (Matt. 10:29). The prophet, Nahum declares, "The LORD has His way in the whirlwind and in the storm, and the clouds are the dust of His feet" (Nahum 1:3). The great hymn-writer, Isaac Watts, wrote,

There's not a sparrow or a worm,
But's found in His decrees;
He raises monarchs to their thrones
And sinks them as He please.

Telling people God has nothing to do with sickness, tragedy and death is the most cruel message we can deliver. If that were the case, all these occurrences would be either in the hands of a wicked devil or a blind and cruel fate and God would be nothing but a helpless observer who stands with egg on his face saying, "Oops! I never intended that to happen."

Concerning God’s Decree, the framers of the Philadelphia Confession of Faith wrote:

God hath decreed in himself from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the author of sin, nor hath fellowship with any therein, nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established, in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.

If we are to understand and react properly to the truth that God governs all his creatures and all their actions in accordance with his eternal plan, there are several biblical propositions we must take into account.

1. God’s master plan encompasses even the most wicked acts perpetrated by the vilest of men and devils.

There are two prominent biblical examples that leap to mind when we contemplate this principle. The first concerns the wicked act of Joseph’s brothers in selling him into slavery. Years had passed since they had committed this act of treachery, and, in God’s providence, Joseph had risen to a place of prominence in the Egyptian government. Since there was a famine in the land of Canaan, his brothers came to Egypt seeking food. The problem was, Joseph was in charge of the stuff. If they were going to get any food, they would have to deal with him. After a long series of events, Joseph revealed himself to them. They must have been afraid when they considered their act of betrayal in the light of his position of authority. After they had begged his forgiveness and prostrated themselves before him as his servants, Joseph encouraged them to stop being afraid. He could do so because he understood God had intended the entire sordid affair, encompassing the wickedness of their actions, to bring about his sovereign purpose. Though his brothers had intended to send him far from the place he should have been, Joseph understood that, in God’s sovereign plan, he was precisely where God wanted him. This is what Joseph said to them, "Do not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive." Did this mean his brothers were any less at fault because God had been in control of the entire matter from the very beginning? Of course not! They were still to be blamed since they acted according to their depraved natures to do exactly what they wanted to do.

The second biblical example concerns the crucifixion of Christ itself. Is it possible to imagine an abominable act of greater magnitude than the vile conspiracy that resulted in Jesus’ crucifixion? Wicked sinners treated him whom the writer of Hebrews described as "holy, harmless, undefiled and separate from sinners. . . ." as the vilest of criminals. He was rushed through a mock trial that was conducted contrary to legal standards, but despite the best efforts of his accusers, his judges found no fault in him at all. Was there ever a greater miscarriage of justice? Was ever an evil plot so manifestly hatched in the infernal pit?

Yet, biblical writers inform us that even this despicable act of cruelty and injustice that in many points contradicted the revealed will of God was in total accord with God’s eternal decree. Jesus, speaking in reference to Judas’ impending act of treachery, acknowledged it was in agreement with God’s decree. This is what he said, "But behold, the hand of My betrayer is with Me on the table. And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!" (Luke 22:21-22). The word translated, "determined," means decreed or appointed.

Peter, preaching at the first Pentecost feast after the resurrection, said, "Him [Jesus], being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death" (Acts 2:23). This idea is echoed in the prayer of Peter, John, and their companions when they heard about he threats of the Council against those who preached in Jesus’ name. This was their prayer, "For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done" (Acts 4:27-28).

2. That God controls all persons and events according to his plan, does not mean he is the direct cause of everything that occurs.

At times, God uses second causes, even the wickedness of evil men and devils to accomplish his eternal plan. Still, we are biblically justified in seeing God’s hand even in the evil acts of these wicked men. Think of all the calamitous events that occurred in Job’s life. It was Satan who had been "going to and fro on the earth, and from walking back and forth on it"(Job 1:7), ostensibly seeking someone to test. At God’s suggestion, Satan set about to destroy Job’s faith. He used the Sabeans, the Chaldeans, fire from heaven, a great wind, and boils to cause Job to lose his integrity. Though all these catastrophes were clearly under God’s control according to his plan, all were not his direct acts. Satan, the Sabeans and the Chaldeans all acted freely and fulfilled their own desires in all they did. Still, Job rightly saw God’s hand in all that had happened. Having heard the news that he had lost his family and virtually all his earthly possessions, Job said, "Naked I came from my mother's womb, and naked shall I return there. The LORD gave, and the LORD has taken away; blessed be the name of the LORD" (Job 1:21). Then, in response to his wife’s suggestion that he curse God and die because of all that had occurred (Job 2:9), he replied, "You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity" (Job 2:10)? Implied in his statement is that adversity comes from the same hand that has given the good things.

3. God holds us responsible for all our actions. He will judge us for our violations of his will revealed in Scripture even though those actions are in keeping with his eternal decree.

In response to his teaching on the sovereignty of God in dispensing his grace, the apostle Paul posed an objection he supposed someone might raise. He wrote, "You will say to me then,’Why does He still find fault? For who has resisted His will’" (Romans 9:19)? These words point up the problem raised by the revelation that God fulfills his sovereign decree in all that occurs. It should be clear when he asks, ". . . .who has resisted his will?" he is referring to God’s decreed will, not his will declared in Scripture. Every human being has resisted God’s will revealed in Scripture, but Paul’s point is that God holds us responsible for our actions even when we fulfill his decreed will in doing so. The apostle gives no answer in this context to this supposed objection except to remind anyone who might bring up such an objection of God’s absolute right to do what he will with his own.

Perhaps the best answer we can give to the question is this. God is able to hold us responsible for our actions, though they are perfectly in accord with his decreed will, because in all our actions, we act freely in accord with the dictates of our own wills. It would be erroneous to state that sinners possess "free will" since the will is subject to the nature that governs it. Still, we act freely in the choices we make. Ours are the actions of free agents; we do not do what we are outwardly constrained to do, but what we are inwardly compelled to do by the power of sinful nature.

It is our responsibility to live life looking forward in accordance with his will revealed in Scripture. We can only know an event was pre-planned after it has occurred. The Puritan writer, Thomas Watson, quaintly expressed this truth when he described sovereign providence as the Christian’s diary not his Bible. We must never seek to govern our lives in terms of what God has decreed, since that decree is secret to us until it occurs. We must govern our actions by what God has declared in his Word.

Think of God’s message to his prophet, Habakkuk, in response to his prayers, "For indeed I am raising up the Chaldeans, a bitter and hasty nation which marches through the breadth of the earth, to possess dwelling places that are not theirs (Hab 1:6). Still, in chapter two of that book, God announces he will bring judgment on all evildoers.

Someone once asked Charles Spurgeon how he could reconcile God’s sovereignty with human responsibility. He replied, "Friends need no reconciliation." These two truths are usually set side by side in the Bible. In the same passage in which Jesus informed his disciples that the events surrounding his crucifixion had been decreed by God (Luke 22:21-22), he pronounced woe on his betrayer. In pursuing the delight and design of his own will, Judas unwittingly fulfilled God’s decreed will.

4. Since God is in control of all his creatures and all their actions, he is able to cause all things to work together for good to those who love him, to those who are the called ones according to his purpose.

If catastrophic events were outside of God’s control, he would be unable to cause all things to work together for the good of his people. Knowing that God is in control of even the most tragic circumstances should be a great cause of consolation to those who love and trust him.
Though I can’t recall the speakers name, I can recall hearing him tell about his father’s bedtime stories. He said though his father’s tales were often horrifying beyond imagination, he was never frightened by them. He knew they were his father’s stories, and he would always make them turn out all right. We need to remember that human history is our Father’s story, and however painful and heartrending our experiences may have been, he will ultimately make everything turn out for our good and for his everlasting glory.

God moves in a mysterious way,

His wonders to perform;
He plants His footsteps in the sea,
And rides upon the storm.

Deep in unfathomable mines
Of never-failing skill,
He treasures up His bright designs,
And works His sovereign will.

Ye fearful saints, fresh courage take;
The clouds you so much dread
Are big with mercy, and shall break
In blessing on your head.

Judge not the Lord by feeble sense,
But trust Him for His grace;
Behind a frowning providence
He hides a smiling face.

His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.

Blind unbelief is sure to err,
And scan His work in vain;
God is His own interpreter,
And He will make it plain.

William Cowper 1772

Don’t judge the Lord by feeble sense or by blind unbelief that denies his sovereign involvement in the affairs of your life, but trust him for his grace. Rest on the sovereign providence of him who never has to say, "Oops, I never intended that!"

Are you sure you like Spurgeon?

2005-10-28T17:07:00.000-07:00

"The doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works..." -- C.H. Spurgeon

Praised by many evangelicals as a great preacher, Charles H. Spurgeon is considered a successful and "safe" example of a "non-theological" ministry. His works are recommended as a means to lead many aspiring pastors into developing their own successful ministries. His Lectures to My Students are often used for this purpose, emphasizing the "practical" aspects of evangelism. But while the form of Spurgeon's successful preaching is often studied by would-be pastors, the content of this Christian giant's preaching and teaching is often ignored. Rather Spurgeon is popularly thought to have heartily approved of the same theology that is presently dominating American culture: Arminianism.

Many Christian leaders, for instance, like to point out Spurgeon as one who also had no formal college training. They ignore the fact that he had a personal library containing more that 10,000 books.1 It is further argued that the success of his ministry in the mid-to-late 19th century was due to his anti-intellectual piety, "his yieldedness to the Spirit," and his Arminianism. The fact is, Spurgeon was not anti-intellectual, nor did he entertain delusions of being so holy that he could allow God to work only if he was "yielded." Most importantly, he was not an Arminian. He was a staunch Calvinist who opposed the dominant religious view of his day (and of ours), Arminianism.2 Even toward the end of his life he could write, "From this doctrine I have not departed to this day." 3 He was grateful that he never wavered from his Calvinism.4 "There is no soul living who holds more firmly to the doctrine of grace than do I..."5 Reading Spurgeon's beliefs, one will see that this tremendously fruitful ministry was built upon the preaching of the biblical gospel.

In his work, "A Defence of Calvinism," he states unequivocally: [T]here is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation

Here Spurgeon affirms his agreement with what are usually called "The Five Points of Calvinism." Spurgeon's own summation was much shorter: A Calvinist believes that salvation is of the Lord.7 Selections from his sermons and writings on these subjects make his position clear.
Regarding Total Depravity and Irresistible Grace:When you say, "Can God make me become a Christian?" I tell you yes, for herein rests the power of the gospel. It does not ask your consent; but it gets it. It does not say, "Will you have it?" but it makes you willing in the day of God's power....The gospel wants not your consent, it gets it. It knocks the enmity out of your heart. You say, I do not want to be saved; Christ says you shall be. He makes our will turn round, and then you cry,"'Lord save, or I perish!"8

Regarding Unconditional Election:I do not hesitate to say, that next to the doctrine of the crucifixion and the resurrection of our blessed Lord--no doctrine had such prominence in the early Christian Church as the doctrine of the election of grace.9 And when confronted with the discomfort this doctrine would bring, he responded with little sympathy: "'I do not like it [divine election],' saith one. Well, I thought you would not; whoever dreamed you would?"10
Regarding Particular Atonement:[I]f it was Christ's intention to save all men, how deplorably has he been disappointed, for we have His own testimony that there is a lake which burneth with fire and brimstone, and into that pit of woe have been cast some of the very persons who, according to the theory of universal redemption, were bought with His blood.11

He has punished Christ, why should He punish twice for one offence? Christ has died for all His people's sins, and if thou art in the covenant, thou art one of Christ's people. Damned thou canst not be. Suffer for thy sins thou canst not. Until God can be unjust, and demand two payments for one debt, He cannot destroy the soul for whom Jesus died.12

Regarding the Perseverance of the Saints:I do not know how some people, who believe that a Christian can fall from grace, manage to be happy. It must be a very commendable thing in them to be able to get through a day without despair. If I did not believe in the doctrine of the final perseverance of the saints, I think I should be of all men most miserable, because I should lack any ground of comfort.13 The selections above indicate that C. H. Spurgeon was without a doubt an affirmed, self-professing Calvinist who made his ministry's success dependent upon truth, unwilling to consider the "Five Points of Calvinism" as separate, sterile categories to be memorized and believed in isolation from each other or Scripture. He often blended the truths represented by the Five Points, because they actually are mutually supportive parts of a whole, and not five little sections of faith added to one's collection of Christian beliefs. Spurgeon never presented them as independent oddities to be believed as the sum of Christianity. Rather, he preached a positive gospel, ever mindful that these beliefs were only part of the whole counsel of God and not the sum total. These points were helpful, defensive summaries, but they did not take the place of the vast theater of redemption within which God's complete and eternal plan was worked out in the Old and New Testaments.

Certain that the Cross was an offense and stumbling block, Spurgeon was unwilling to make the gospel more acceptable to the lost. "The old truth that Calvin preached, that Augustine preached, is the truth that I must preach today, or else be false to my conscience and to God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine."14 Elsewhere he challenged "I cannot find in Scripture any other doctrine than this. It is the essence of the Bible....Tell me anything contrary to this truth, and it will be heresy..."15 Spurgeon believed that the price of ridicule and rejection was not counted so high that he should refuse to preach this gospel: "[W]e are reckoned the scum of creation; scarcely a minister looks on us or speaks favorable of us, because we hold strong vies upon the divine sovereignty of God, and his divine electings and special love towards His own people."16

Then, as now, the dominant objection to such preaching was that it would lead to licentious living. Since Christ "did it all," there was no need for them to obey the commands of Scripture. Aside from the fact that we should not let sinful people decide what kind of gospel we will preach, Spurgeon had his own rebuttals to this confusion:

[I]t is often said that the doctrines we believe have a tendency to lead us to sin....I ask the man who dares to say that Calvinism is a licentious religion, what he thinks of the character of Augustine, or Calvin, or Whitefield, who in successive ages were the great exponents of the systems of grace; or what will he say of the Puritans, whose works are full of them? Had a man been an Arminian in those days, he would have been accounted the vilest heretic breathing, but now we are looked upon as the heretics, and they as orthodox. We have gone back to the old school; we can trace our descent from the apostles....We can run a golden line up to Jesus Christ Himself, through a holy succession of mighty fathers, who all held these glorious truths; and we can ask concerning them, "Where will you find holier and better men in the world?"17
His attitude toward those who would distort the gospel for their own ideas of "holiness" is clear from the following: No doctrine is so calculated to preserve a man from sin as the doctrine of the grace of God. Those who have called it 'a licentious doctrine' did not know anything at all about it. Poor ignorant things, they little knew that their own vile stuff was the most licentious doctrine under Heaven.18

According to Spurgeon (and Scripture as well), the response of gratitude is the motive for holy living, not the uncertain status of the believer under the influence of Arminianism and its accompanying legalism. "The tendency of Arminianism is towards legality; it is nothing but legality which lays at the root of Arminianism."19 He was very clear on the dangerous relationship of Arminianism to legalism: "Do you not see at once that this is legality--that this is hanging our salvation upon our work--that this is making our eternal life to depend upon something we do? Nay, the doctrine of justification itself, as preached by an Arminianism, is nothing but the doctrine of salvation by works...."20

A status before God based upon how we "use" Christ and the Spirit to feign righteousness was a legalism hated by Spurgeon. As in our day, Spurgeon saw that one of the strongholds of Arminianism included the independent churches.21 Arminianism was a natural, God-rejecting, self-exalting religion and heresy.22 As Spurgeon believed, we are born Arminians by nature.23 He saw this natural aversion to God as encouraged by believing self-centered, self-exalting fancies. "If you believe that everything turns upon the free-will of man, you will naturally have man as its principal figure in your landscape."24 And again he affirms the remedy for this confusion to be true doctrine. "I believe that very much of current Arminianism is simply ignorance of gospel doctrine."25 Further, "I do not serve the god of the Arminians at all; I have nothing to do with him, and I do not bow down before the Baal they have set up; he is not my God, nor shall he ever be; I fear him not, nor tremble at his presence...The God that saith today and denieth tomorrow, that justifieth today and condemns the next...is no relation to my God in the least degree. He may be a relation of Ashtaroth or Baal, but Jehovah never was or can be his name."26 Refusing to compromise the gospel in any way, he soundly refuted and rejected common attempts to unite Calvinism and Arminianism into a synthesized belief. Nor would he downplay the importance of the differences between the two systems:

This may seem to you to be of little consequence, but it really is a matter of life and death. I would plead with every Christian--think it over, my dear brother. When some of us preach Calvinism, and some Arminianism, we cannot both be right; it is of not use trying to think we can be--'Yes,' and 'no,' cannot both be true.Truth does not vacillate like the pendulum which shakes backwards and forwards....One must be right; the other wrong.27

Alan Maben

Notes

1. Walter A. Elwell, ed. Evangelical Dictonary of Theology (Grand Rapids,Michigan: Baker Book House, 1984), s.v. "Spurgeon, Charles Haddon," by J. E. Johnson. 2. From sermon cited in Iain Murray, The Forgotten Spurgeon, 2d ed., (Carlisle, PA: Banner of Truth, 1986), 52. 3. "A Defense of Calvinism," by C. H. Spurgeon, in C. H. Spurgeon Autobiography, eds. S. Spurgeon and J. Harrold, Rev ed., vol I, The Early Years 1834-1859 (Carlisle, PA: Banner of Truth, 1976: reprint), 165. 4. J. E. Johnson, 1051 5. Spurgeon, "A Defense of Calvinism," 173. 6. Ibid. 168. 7. Ibid., 168. 8. As cited in Murray, 93. 9. From a sermon cited in Murray, Ibid., 44. 10. Ibid., 60. 11. Spurgeon, 172. 12. From a sermon cited in Murray, 245. 13. Spurgeon, 169. 14. Ibid., 162. 15. Ibid., 168. 16. Murray, 168. 17. Spurgeon, 174. 18. Ibid. 19. Murray, 79. 20. Ibid., 81. 21. Murray, 53. 22. spurgeon, 168. 23. Ibid., 164. 24. Murray, 111. 25. Ibid., 68. 26. Spurgeon's Sermons, vol. 6 (Baker, 1989), p.241 27. Murray, op. cit., 57.
Recommended Works:
Murray, Iain. The Forgotten Spurgeon, 2d ed. Carlisle, PA: Banner of Truth Trust, 1986; reprint. Spurgeon, Charles H. "A Defence of Calvinism" in C. H. Spurgeon Autobiography. Edited by S. Spurgeon and J. Harrald. Rev. ed. Vol I, The Early Years 1834-1859. Carlisle, PA: Banner of Truth Trust, 1976; reprint. Spurgeon, Charles H. New Park Street Pulpit. A collection of his sermons. Spurgeon, Charles H. Metropolitan Tabernacle Pulpit. A collection of his sermons.
Alan Maben is a graduate of California State University, Long Beach and Simon Greenleaf School of Law
?1992, 1999 Reprinted by permission of the Alliance of Confessing Evangelicals, 1716 Spruce Street, Philadelphia PA19103. http://www.alliancenet.org/pub/articles.html

A Seeker Sensitive Inquiry

2005-10-17T10:47:00.000-07:00

A few days ago, the eight presuppositions I listed as the basis for the Seeker Friendly Movement were published at another blog site. The host invited those who posted there to comment on whether they believed the devotees of the Seeker Friendly/Seeker Sensitive Movement actually subscribed to these presuppositions. A few responded; some were favorable in their comments, others recoiled violently from the idea that anyone in the movement actually held to such preposterous presuppositions. In my heart, I honestly wish I could believe they are right. I would like nothing better than to believe these folks are not trying to do an end run around the purposes of God. What a wonderful blessing it would be if those who are being reached by this movement were actually being nourished by the precious truths revealed in the Bible. If this is the case, here is your opportunity to set me straight. Just respond to the following questions based on the presuppositions I suggested. As much as possible, please give biblical references [from a real translation of the Bible, not a paraphrase] to support your comments. I am excited about reading what you have to say.

1. If you don’t believe church growth is your responsibility, why do you spend so much time and energy studying modern marketing strategies and devising exciting new programs designed to swell the size of your churches? Rick Warren wrote, “The church that doesn’t want to grow is saying to the world: ‘You can go to hell.’” Is it about the church getting bigger or about the church growing deeper so that the Lord adds those who are being saved?

2. If you don’t believe God’s program for evangelism needs a major overhaul, and needs marketing help from us, why all the emphasis on new ways to market the gospel? Do you believe the number and identity of those whom God intends to save will be increased or diminished by anything we do? If you truly don’t believe anything you are doing is going to change the ultimate outcome, why are you changing things?

3. If you don’t really believe the assembly of God’s people is the proper forum for evangelism, why is it that everything in your “church services” seems geared to the preferences of the unconverted? In what forum do you seek to deepen believers by indoctrinating them in the foundational truths of the Christian faith?

4. Do you believe fewer people will be converted if we continue to “do church” in the traditional way? If you don’t believe that, why change? If it ain’t broke, don’t fix it.

5. Do you believe paraphrases of Scripture, even ones that are not faithful to the text, are authoritative? If not, why do you use them as your authority? If not as your authority, then why use them?

6. If proclaiming the whole counsel of God [I take that to mean everything God has revealed in the Scripture] is important to you, why is it you seem to conceal major doctrines of the Bible? Paul wrote, “. . .We believe, therefore we speak.” If you believe preaching all the counsel of God is important, why do you seem to confine your preaching to mending human relationships and to money? Why so much emphasis on convincing the unconverted that they can have fun in church? Is that what it is really all about?

7. If you don’t truly believe “if it is working, it must be good,” why is it that some of your devotees argue against those who preach doctrine and seek to practice biblical principles based on the fact that the latter are loosing adherents? If revealed truth is the standard of right or wrong, success or failure, does whether people flock to it or not make any difference?

8. If biblical conversion is important, why is it that your leaders address unbelievers as though they were believers, applying biblical promises to them as though these promises belonged to them? Tell me how I am wrong in my impression that you believe if a sinner hangs around Christians long enough, Christianity will just sort of rub off on him. Where is the call for a radical break with sin in the literature of this movement? Do you as a SS advocate believe conversion will only occur in response to God doing a work of sovereign regeneration in the sinner’s heart, giving him the ability to believe and turn from his sins?

Please make your comments pithy but complete.

2005-10-13T17:42:00.000-07:00

Randy Seiver, Author

By This Shall Everyone Know

2005-10-13T14:32:00.000-07:00

By This Shall Everyone Know . . . .

Some of the last words Jesus spoke during his pre-crucifixion, earthly ministry were about the new commandment that was to be the Law of the New Covenant community. It went beyond the Old Covenant requirement to love God and neighbor in that it added a higher requirement. Not only are the heirs of the New Covenant expected to love one another; we are expected to love one another as Jesus has loved us.

This commandment occurs in a context in which Jesus, by an acted out parable, has demonstrated his love for his own. During dinner he has risen from supper, laid aside his outer garments, girded himself with a towel, filled a basin with water and washed the disciples’ feet. When he had finished this work, he put on his outer garment again and reclined again at the table. By this act of self emptying he demonstrated his love for his disciples [note, this self-emptying did not involve laying aside anything he was essentially, but, instead, it involved taking something on himself, the form of a servant]. What an astounding manifestation of Jesus' love for his first disciples to take their dirty feet in his holy hands and wash them clean! But, how much greater was the emptying and subsequent spiritual washing that occurred when the WORD became flesh and pitched his tent among us. Having emptied himself by taking on himself a body of flesh, he laid aside his outward garments of glory, the external insignia of his deity, and took on himself a servant form. Then, in this state of humiliation, he humbled himself to the ultimate extent by giving himself to death, even to death by crucifixion. It was amazing to see the Son of God take the filthy feet of his disciples in his hands and wash away the soil, but how much more astonishing to learn that he has taken our filthy souls, so soiled with sin, in his holy hands and washed them clean in the blood of Calvary. Before taking again the garments of glory and sitting down at his Father’s right hand, he left us this commandment that we should love one another in this self-sacrificing way.

In the following verse, John 13:35, Jesus informs his disciples that everyone will recognize they are his followers if they should keep on loving one another. Wm. Hendricksen, commenting on his verse, has written, “Genuine, deep-seated, constant, and self-sacrificing love for one another is the distinguishing trait of the Christian. It is by the outward manifestation of this glorious quality that disciples of the Master can expect to exert an influence upon the world, so that men will begin to recognize. . .that to Christ. . .and to no one else these believers belong.”1

Around the year 200 A.D., Tertullian wrote, “But it is mainly the deeds of a love so noble that lead many to put a brand upon us. ‘See,’ they say, ‘how they love one another,’ for they themselves are animated by hatred; ‘see how they are ready even to die for one another,’ for they themselves will rather put to death.”2

I believe it is not going too far to say if we do not have this kind of love for our brothers and sisters in Christ, it matters not how orthodox we may be, then we have never come to know Christ in a saving way. Still, we need to ask whether this kind of love requires us to remain silent when we notice that our brethren have dirty feet. Certainly, if we possess any self-knowledge at all, we will understand we all need to have our feet washed from time to time. May God grant us grace at such times willingly to remove our sandals and submit to the correction we need.

I am not alone in seeing that all is not as it should be in much of what passes for Christianity in our day. There s a deep concern among many who love Christ’s church over modern trends in Christendom. Instead of listening to these concerns with an approachable spirit, some devotees of the Seeker Sensitive Movement have reacted with vitriol. Often, when some of us have tried to draw attention to these deficiencies, we have been castigated as “legalistic prudes who care nothing for evangelizing the lost,” but “are spiritual ostriches, always with [our] heads in books, including [horror or horrors] the Bible.”

A clear theme that often emerges from the those who embrace the Seeker Sensitive movement is that believers don’t really need any more doctrinal instruction; what is really important are relationships. One follower of this school of thought, in seeking to rebut a statement I had made, wrote a very telling comment. I had written, “Without a theological basis for our evangelism, we really have no good news to proclaim,” to which he replied, “RELATIONSHIP, not Scriptural knowledge, is the cornerstone of the Christian life.”

John 13:35 has been used by some of these people to show that what we believe about the Bible no longer matters; what is really important are relationships. But, can this verse bear the tremendous weight they have placed on it? Does it really mean what they say it means? Did Jesus really mean for his disciples to understand it didn’t matter at all what they believed about his nature, character and work? Based on these word, should we completely ignore what the Bible teaches about the attributes of God? Did Jesus mean it is unimportant whether we believe that being declared right in the sight of our holy God is based on his sacrifice alone or on his sacrifice plus our works of obedience? What about the Holy Spirit? Do we need to know anything about him at all? Obviously, we could go on and on with such questions.

We will examine these questions in a moment, but first let’s ask what Jesus is teaching in this verse. The simple meaning of the verse is that Jesus’ disciples are those who obey his commandments. If we do not obey his commandments, we have no reason to claim we are his disciples. His new commandment is that we love one another just as he has loved us. What is the evidence that we are his? It is our love for other believers in obedience to Jesus’ new commandment. The focus of the verse is not so much on relationships as it is on obedience to Jesus’ command. If we love other believers as he has commanded, everyone will know we are his disciples; if we don’t, they will know we aren’t truly his disciples. Love identifies us, but it does not define Christianity or our experience as believers.

Let me illustrate what I mean. If the leader of movement concerned about a pressing social issue should instruct his followers to wear a purple ribbon, then said to them, “everyone will know you are following me if you wear this ribbon,” would he mean that nothing else they thought or did matters? Would we understand him to mean that purple ribbon wearing was the cornerstone of the movement? Of course not! We would be foolish to understand him to mean the only matter of importance is ribbon wearing and, you need no understanding of what is driving the movement. Just wear the ribbon, keep a silly grin on your face, and everyone will want to be a part of our movement. You see, the ribbon identifies the followers but it gives no definition to the movement and its beliefs. In fact, there may be others wearing a purple ribbon who have nothing to do with the movement at all. It is only by asking them to articulate the reason behind the ribbon that we can ascertain whether the are really part of the movement.

Now, where in this verse, or in any other verse for that matter, does Jesus suggest that relationship is the cornerstone of the Christian life or that having fulfilled this commandment, we do not need to know anything more or do anything more? Those who believe this verse is “the be all and end all” of the Christian faith often imply it doesn’t really matter what we believe about theological truth because the world doesn’t care what we believe about theology; it only cares if we love each other. Is theological understanding important or are we wasting our time studying the theological passages of the Bible? I think Jesus had something to say about this issue that should guide our thinking.

As part of the same parting discourse we have been considering, Jesus spoke to his disciples about truth he intended to reveal to them when he sent the Spirit to them. The following were his words,

“I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you” (John 16:12-15).

One would have thought that having told his disciples about their duty to love one another, he would have had nothing more to say to them. After all, we are told its all about relationship; what we believe about theology is unimportant. Jesus clearly did not believe this. He said he had many more things to say to them and that the when the Spirit of truth came he would guide them into all the truth. He does not promise infallibility in theological understanding to individual believers. If he had, we would not only always be right; we would also all be in full agreement with each other. This promise is the basis for our confidence that the Apostle’s writings are the inerrant Word of God. Now, if after telling his disciples about their duty to love one another, Jesus said he still had many things left to say to them, shouldn’t we get the idea that truth might just be important to Jesus? Please notice, this was not truth about relationships; it was truth about Jesus’ person and work, etc. It was truth that gave content to the Apostles’ evangelistic efforts. It is truth apart from which Peter could not have preached his great sermon on the Day of Pentecost. Peter didn’t preach about relationships. He preached about the death, burial, resurrection, and exaltation of Christ. He preached about sin, righteous, and coming judgment. He preached about God’s covenant promises. His message was supported by theological truth throughout the whole. Based on this, I repeat my contention that without a theological basis for our evangelism, we really have no good news to proclaim.

In 2 Cor 11:4, the Apostle Paul expresses his concern that there might come after him someone who preached another Jesus whom he had not preached, or that his hearers might receive another spirit which they had not received or that they might accept another gospel different from what he had preached to them. The question I wish to leave you with is this, apart from a clear theological understanding of who Jesus is and what he has done, who the Spirit is and what he is doing and what the gospel is and how it can be distinguished from false gospels, etc., how will believers ever avoid being duped by every cult member that comes to their door?

1 Wm. Hendricksen, New Testament Commentary (Grand Rapids:Baker Book House,1972). Pp. 253-54.
2 Apology XXXIX

The Seeker Friendly Church

2005-09-22T09:54:00.000-07:00

I fear there are some who preach with the view of amusing men, and as long as people can be gathered in crowds, and their ears can be tickled, and they can retire pleased with what they have heard, the orator is content, and folds his hands, and goes back self-satisfied. But Paul did not lay himself out to please the public and collect the crowd. If he did not save them he felt that it was of no avail to interest them. Unless the truth had pierced their hearts, affected their lives, and made new men of them, Paul would have gone home crying, ‘Who hath believed our report, and to whom is the arm of the Lord revealed?’ . . .Now observe, brethren, if I, or you, or any of us, or all of us, shall have spent our lives merely in amusing men, or educating men, or moralizing men, when we shall come to give our account at the last great day we shall be in a very sorry condition, and we shall have but a very sorry record to render; for what avail will it be to a man to be educated when he comes to be damned? Of what service will it be to him to have been amused when the trumpet sounds, and heaven and earth are shaking, and the pit opens wide her jaws of fire and swallow up the soul unsaved? Of what avail even to have moralized a man if still he is on the left hand of the judge, and if still, ‘Depart, ye cursed,’shall be his portion."

C. H. Spurgeon

SEEKER-FRIENDLY OR SEDUCTIVELY FATAL

INTRODUCTION

Our purpose in these pages is to examine the so-called seeker-friendly movement and offer what we believe are biblical antidotes necessary to deliver the church from this withering blight. You may find it strange that we describe this movement in such negative terms since, according to popular opinion, today’s Evangelical church is in a state of renewal largely because of the seeker-sensitive philosophy. The problem is that the current "renewal" does not bear the marks of past spiritual renewals. Such awakenings have been characterized by a profound sense of human sinfulness in the presence of our holy God and an accompanying sense of intense gratitude for his mercy and undeserved favor. Additionally, true revivals have resulted in vast, sweeping social change effected by genuine conversions to Christ. In the past, the result of spiritual awakenings has been that God’s people have bowed in holy reverence before the throne of a God whose character they knew. By contrast, today’s excitement is merely characterized by large numbers of people gathered to sing superficial songs and listen to teaching that is only marginally Christian. If revival should occur today, it would largely have to take place in a virtual theological vacuum.It is not our intent to impugn the motives of those involved in the seeker movement. It is altogether possible their desire for church growth springs from pure hearts. It is not their sincerity we are questioning; the problem is methodology. Throughout the history of the church there have been sincere people who have done untold damage to the cause of Christ. The Emperor, Constantine, surely had good intentions when he decreed Christianity the official religion of the Roman Empire, but it is difficult to imagine a more damaging blow to the vitality of true Christianity.We believe this movement, if allowed to go unchallenged, will be devastating to the spiritual health and well-being of the people of God. Perhaps this caution can be best expressed in the words of the Prophet, Isaiah, who wrote, "For the leaders of these people cause them to err, and those who are led by them are destroyed. . . ." (Isa. 9:16).In this short article we intend to define the seeker-friendly movement, describe its main emphases and practices, examine what appear to be the presuppositions on which it is based, and offer suggested remedies to those who belong to such churches.

THE SEEKER-FRIENDLY MOVEMENT DEFINED

What is the seeker-friendly movement? It is a philosophy of church growth that seeks to discover what characteristics the unconverted would like in a church to induce them to attend, then seeks to fashion the church to please their carnal desires. There are, of course, different degrees to which churches are willing to compromise the truth of Christianity to accomplish this end. Some seek to retain at least an external appearance of historic Christianity, while others seem to have totally abandoned it. The problem is, once a person has embraced the basic philosophy that drives this movement, there is really no stopping place on the road to adopting pagan religion.

RECOGNIZING A SEEKER-FRIENDLY CHURCH

How can we recognize the seeker-friendly philosophy at work? The answer is relatively simple. In a seeker-friendly church, everything that might be offensive to the fleshly hearer has been removed. Worship is put on the back burner and replaced with an emphasis on "having fun in church." This experience occurs in a "non-threatening atmosphere." Everything with a semblance of theological truth is removed. The great hymns of the faith are replaced with theologically vacuous "praise hymns" that appeal more to the feet than to the heart. Sin becomes "a mistake" instead of a deep-seated nature that raises its rebellious fist against the Sovereign of the universe. Most of the teaching from the pulpit would not be out of place in a secular seminar on human relationships. There is seldom, if ever, an exposition of an extended passage from the Epistles of the New Testament Scripture. If any privilege of membership in the family of God is ever mentioned, it is applied, without distinction, to the entire audience, converted and unconverted. Hearers are seldom directed to look at their Bibles to see what God has revealed. Instead, paraphrased versions of the Scriptures are used to buttress a point the speaker wishes to make even if the word or phrase he wishes to emphasize has no support in the original text. It comes down to this; since sinners don’t want to feel guilty, we won’t tell them they are rebels against God. Since people don’t like to think, we won’t talk to them about doctrine. Since sinners don’t like to think through the theology of the great hymns of the faith, we will give them catchy tunes and rhythms accompanied by repetitive, mindless drivel. It seems those involved in this movement despise our Christian heritage in the way they discard the great hymns of the faith that God has used for centuries to instruct and bring blessing to his people. Since people don’t want to read the Bible, we will use power-point to show them a substitute, a paraphrase that masquerades as Scripture. The bottom line is, a seeker friendly church is one designed by unconverted sinners, not one designed by the Lord of the church.Although not describing the seeker movement by name, Dr. Timothy George has encapsulated its perils well. Describing the theological and practical maladies that currently plague Baptists he wrote,As Baptists have gained influence and status, we have also tended to approximate the values or our environing culture, including its secularity. We have lost touch with the great historic traditions which have given us our vitality and identity. Seduced by he lure of modernity ("whatever is latest is best"), we find ourselves awash on the sea of pragmatism ("whatever works is right"), indifference and theological vacuity. The results are all about us: Church rolls stuffed with so-called "inactive members" no one has seen or heard from in years, trendy sermons which lack both biblical depth and spiritual power, a generation of young people uninstructed in the rudiments of the faith, fractious controversies which sap our strength and strain our fellowship, shallow worship services geared more to the applause of man than the praise of God, a slacking interest in evangelism and missions, all amidst a hurried activism steeped in this-worldly proprieties.2Please understand I am not extolling the imagined virtues of cold, dead, judgmental, orthodoxy. We should seek to remove every humanly erected obstacle to the conversion of sinners. We must reject the idea that we believers are by nature in some way superior to the unconverted. We need to look beyond externals to the deep needs of sinners’ hearts. If they refuse to come into a "church" [building set aside for worship] because of the stupid and malicious antics of the religious people they have known, we should provide an environment, perhaps a home setting, in which they will be willing to listen to our message. We can rid ourselves of every humanly devised tradition that has encumbered the church in her mission, but we must not lay aside the faith once delivered to the saints.

WHAT SHOULD WE THINK OF THE SEEKER-FRIENDLY MOVEMENT?

What should we think of the seeker-friendly/seeker-sensitive movement? Perhaps the most tragic aspect of this matter is that God’s people should need an answer to this question. Had it not been for the decades of spiritual malnourishment among God’s people due to a famine of the Word of God in our nation’s pulpits, the answer to such a question would be obvious. A healthy, well-nourished, discerning Christian will readily detect the blatant problems inherent in this latest "church-growth" movement. I have placed church-growth in quotes because there is a difference between growing and swelling. Living organisms grow naturally when they are properly nourished, receive proper exercise and experience proper elimination. Dead things swell. Simply because something is becoming larger is no indication that growth is occurring. Pastor John MacArthur has rightly reminded us that if we will concern ourselves with the depth of our ministry, God will take care of the breadth of it.

All error, theological or practical, results from one of two mistakes: 1. We may err because, though we have begun with sound presuppositions, we have used faulty logic to arrive at our conclusions. 2. We may err because we have begun with erroneous presuppositions and reasoned to logical but flawed conclusions. Theological and practical errors almost always result from the second mistake. I believe this has been the case with the seeker-friendly/seeker-sensitive movement.

One cannot expect much from those who believe sinners are the efficient cause of their own conversions and that God has done all he can for their salvation. If that is the case, we must surely use every marketing technique and tawdry trick we can discover to bring them to make that all-important "free-will" decision. In reality, the seeker-friendly movement is simply "free-will" theology taken to its logical conclusion.

To me, one of the sadder aspects of this entire situation is that some who have professed to understand and believe the very truths I am suggesting as an antidote to this perversion of biblical Christianity, have themselves been duped into following its methods. My desire for them is that they will return to the biblical foundations on which they have, in former days, professed to stand and engage again in the type of ministry that will glorify God in the edification of his people.

I invite you to examine with me what seem to be some of the basic presuppositions of this movement and decide whether it is founded on sound biblical truth. I have said these "seem to be" the basic presuppositions of the movement since I have discovered them largely by inference from observing the practices and listening to the statements of its practitioners. If you discover its foundation stones to be biblically sound, by all means continue to build on them. Otherwise, I beg you to follow the Lord’s word through the prophet Jeremiah who wrote, "Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. . . ." (Jer. 6:16).

Presupposition One:Church Growth is Our Responsibility

The very first unbiblical notion on which this movement is founded is that church growth is our responsibility. This is clearly antithetical to the ministry and message of the Apostles. In his first epistle to the Corinthian church, Paul informed his readers that Christ had not sent him to baptize but to proclaim the good news of Christ (1 Cor. 1:17). He was not in any way suggesting that to baptize disciples was not part of his original commission. Had it been otherwise, he would have been out of line in baptizing anyone. Yet, in this very context he confesses he had baptized Crispus, Gaius, and the household of Stephanas. What, then, can he mean when the writes that Christ did not send him to baptize but to preach? The answer lies in the nature and purpose of baptism. Baptism is the initiatory rite of the Christian faith. It is this act by which one publicly confesses his union with Christ by faith. What Paul would teach us is that procuring such a commitment from sinners is not only beyond his ability but also beyond the realm of his responsibility. Our work is to proclaim the gospel; God’s work is to make the gospel effective. We need to remember that in the early days of the Christian church, Luke tells us it was God who added to the church those who were being saved (Acts 2:47). Church growth is his work, not ours. Paul had to remind the fleshly Corinthians who had divided into factions over personalities that it was not the preacher and his manor or methods that caused the church to grow. He wrote,Who then is Paul, and who is Apollos, but ministers [servants] through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase [caused it to grow] So then neither he who plants is anything, nor he who waters, but God who gives the increase (1 Cor. 3:5-7).I recently viewed a video tape of a message preached by one of the leading lights in the seeker-friendly movement urging people to become involved in the great work of evangelism. As he came to the close of his impassioned exhortation, he told of his dying father’s words to him concerning the task of evangelism. His father, in what seems to have been a state of delirium, had continued to repeat the words, "Get just one more for Jesus! Get just one more for Jesus!" As I sat there and listened in utter amazement, I thought, Sir, you are out of your element. You can’t even get one for Jesus, much less one more for Him.Without controversy, it is every believer’s task to spread the good news that there is a Savior who has died for poor, helpless, hell-deserving sinners. We must earnestly seek to persuade the unconverted to turn from the broad road that leads to destruction and enter the strait gate of conversion that alone leads to eternal life. We should diligently implore the great King to turn their hearts to Christ, but having discharged those duties, we must leave the results to Him.

Presupposition Two:God’s Purpose for the Salvation of Sinners Needs a Major Overhaul.If He Doesn’t Get Some Much Needed Marketing Help from Us, Sinners Who Would Have Been

Saved with These New Methods, Will Be Lost.

It would seem any person with even the most superficial understanding of biblical truth about God’s purpose in salvation would immediately reject such a God-dishonoring suggestion. It may be that even those most heavily engaged in this movement would be uncomfortable with such an unvarnished statement of their beliefs. Still, everything they practice indicates this is one of their foundational tenets.The questions for which we should seek biblical answers are whether God’s purpose for the salvation of sinners is in trouble and if He needs human assistance to accomplish His work. Please understand I am not asking whether God uses means to accomplish his purpose and whether he intends to accomplish that purpose apart the use of means. For example, if no one ever proclaims the gospel, will anyone ever be converted? The answer is a resounding, NO! But, there is another question we need to consider. Who is it that sends preachers and kindles a fire in their hearts that cannot be extinguished? Will God ever leave himself without a witness or will he not insure the execution of his purpose by raising up messengers to accomplish it? The question is whether God needs means and methods other than those he has prescribed in Scripture to execute his sovereign purpose? Is there any possibility God’s propose will fail to be accomplished? Apparently, those who adhere to this movement believe these questions should be answered affirmatively.Does the Scripture say anything about whether God’s purpose is settled and certain to come to pass? Is God in danger of failing to get the job done if we don’t find some new methods of evangelism and church growth? To answer these questions we need only appeal to one Old Testament passage. The LORD, speaking through the prophet Isaiah, said,Remember the former things of old, for I am God, and there is no other; I am God, and there is none like Me, Declaring the end from the beginning, and from ancient times things that are not yet done, saying, 'My counsel shall stand, and I will do all My pleasure,' Calling a bird of prey from the east, the man who executes My counsel, from a far country. Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it (Isa. 46:9-11).This Scripture, among a host of others, makes it clear that all God has purposed will certainly come to pass. He has not even left the execution of his plan to us but calls the man who executes His counsel from a far country. He who has ordained the end of all things has also ordained the means by which that end will be accomplished.It is clear many who have engaged in the work of ministry either have never been introduced to or have dismissed out of hand the biblical truth that God is governing all his creatures and all their actions in strict accordance with his eternal plan and purpose. For them, the whole idea that the success or even the survival of his work depends on him, not us, is a bizarre concept. On the other hand, those in this movement who have professed to embrace this truth of God’s sovereignty must have yielded to the idea that God is unable to accomplish His purpose by those God-ordained and time-honored means through which in former days He has shown himself so powerful. Such an outlook can only spring from a heart of unbelief. Stephen Charnock, describing Israel’s unwillingness to trust God’s provision for them in the desert and His promise to give them their inheritance, writes,

How did they contract the almightiness of God into the littleness of a little man, as if he must needs sink under the sword of a Cananite!This distrust must arise either from a flat atheism, a denial of the being of God or his government of the world, or unworthy conceits of a weakness in him, that he had made creatures to hard for himself, that he were not strong enough to grapple with those mighty Anakims, and give them the possession of Canaan against so great a force. Distrust of him implies, either that he was alway destitute of power, or that his power is exhausted by his former works, or that it is limited and near a period; it is to deny him to be the creator that moulded heaven and earth. Why should we by distrust put a slight upon that power which he hath so often expressed, and which in the minutest works of his hands surmounts the force of the sharpest of understanding?3

At this point, we simply need to remind ourselves of the prophet Isaiah’s words concerning God’s power to save. He wrote, "Behold, the Lord’s hand is not shortened that it cannot save; nor is his ear heavy that it cannot hear. But your iniquities have separated you from your God; and your sins have hidden his face from you" (Isa. 59:1-2).

Presupposition Three:The Unconverted are to be Evangelized in the Church

The third presupposition on which this movement seems to base its practice is that the church is the place to evangelize sinners. In reality, God has given no commandment for sinners to come to church. Instead, he commands the church to go to sinners. The church is an assembly of God’s called out people. There is only one instance in the New Testament Scriptures of an unconverted person being in the assembly of God’s people, and in that case it is spoken of as a happenstance, ". . .and what if one should come in who is unlearned or an unbeliever. . ." ( 1 Cor. 14:23)? Evangelism is to occur in the world outside after the people of God have been instructed and built up through the solid exposition of the Scripture.I am not suggesting it is wrong for the unconverted to attend the meetings of the church. What I am asserting is that if an unconverted person should attend a meeting of God’s people, he or she should do so to observe how Christians worship their God, not to be entertained and made to feel comfortable in their rebellion against God.

Our message to the unconverted is not that it is O. K. to have fun in church. For those who are devoted to Christ, God’s worship and the edification of the saints will be a joyous experience, but God does not intend sinners to feel comfortable in the assembly of his people. In the passage cited above concerning the unbeliever who stumbles into the assembly, Paul suggests what would happen if every believer in attendance should proclaim God’s truth. He writes,But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus the secrets of his heart are revealed; and so; falling down on his face, he will worship God and report that God is truly among you (1 Cor. 14:24-25).The proponents of this movement seem to believe conversion occurs because sinners feel so comfortable with the people of God they will eventually join us. Never in history have the unconverted felt comfortable with true Christians. Jesus himself prophesied that the attitude of the world toward believers would be one of antipathy and loathing. Jesus said,If the world hates you, you know that it hated me before it hated you. If you were of the world, the world would love his own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also (John 15: 18-20).Additionally, James informs us that friendship with the world is hostility toward God. Whoever therefore wants to be a friend of the world, makes himself an enemy of God (James 4:4). Yet, the design of the seeker-friendly movement is to make the church so much like the world that the world will make friends with it.

Presupposition Four:If We Give People What They Are Looking for in a Church, We Are More Likely to Get Them Converted Than If We Continued To "Do Church" in the Traditional Way.

This is another point that may be lost on those who are committed to a man-centered, "free-will" theology, but it is, nevertheless, biblical truth. The reality is, at the end of the day not one of those whom God had marked out for himself will be found outside the fold. Pay close attention to Paul’s teaching in Romans 8:28-30. He wrote,And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.He informs his readers that those who love God are those who have been called effectually by his grace. We know this call is not universal but effectual because those who are called are also declared righteous (v.30). This is not true of those who are merely invited by the proclamation of the gospel. He then informs us that this call is according to God’s electing purpose. Even if we should assume the word "foreknew" refers to no more than God’s foresight of what decision sinners would make in response to the gospel, the number of those who would believe would be equally as fixed as if we understood God’s choice to be without condition in its objects. Whatever "foreknew" means, only those who are thus foreknown will be called, justified, or glorified. It matters not what means we use or fail to use, God will ultimately save all those he has chosen and foreknown.Of course, those who defend the seeker-friendly movement might argue that God also foresaw their use of non-biblical means to accomplish this end, but if God is certain to glorify all his chosen ones, why not accomplish his work using the means he has prescribed?Jesus said, "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd (John 10:16). He doesn’t say he will bring them only if someone will be clever enough to devise new methods of "doing church" so that the goats will feel comfortable with the sheep. No, he is certain to bring them to the fold as we, his people, are faithful in employing the biblical means he has prescribed.

Presupposition Five:Paraphrases of the Scripture that Omit or Mangle the Original Meaning of the Text are as Authoritative as the Scripture Itself as Long as the SpeakerCan Use Them to Support the Point He Wants to Make.

This is one of the presuppositions we must detect from observation, since there is likely no statement of this belief from any leader of this movement or practitioner of this philosophy. Still, this must be one of their beliefs since their writings and lectures are most often composed of a collection of witty sayings and pop-psychology buttressed by an occasional reference to a paraphrase of the Scripture that is often ripped from its context and robbed of its original meaning. We need to understand that a paraphrase is merely someone’s idea of what a text means and should not be trusted as if it were the Word of God. Often the proof the speaker is seeking rests on words or phrases not even occurring in the Hebrew or Greek Texts. In this way, they seek cunningly to camouflage the Scriptures to make them more palatable to their carnal hearers. This practice is very similar to glazing bitter pills with a sugar coating to make them easier to swallow. Additionally, hearers can go away with the illusion that they have done something religious since the preacher has told them this is what the Bible says.

Presupposition Six: Declaring the Whole Counsel of God is Unimportant as Long asThose Who Attend Feel Good When They Leave the Church.

Closely related to presupposition five, is the idea that it is no longer important to declare the whole counsel of God to his people. This, too, is a presupposition detected by observation. People tend to talk about those matters that are important to them, but seeker-friendly pastors tend to be extremely limited in the scope of their teaching. They seem to believe human relationships are more important than a right relationship with God. It seems the idea of declaring the whole counsel of God never enters the mind of the average modern pastor. They seem satisfied as long as they can convince their hearers they are doing something religious and can collect their salaries. Do they believe sinners will be converted more readily if they conceal from them the whole truth about God’s character and his plan for the redemption of his people? In truth, one wonders if they even care about teaching biblical truth. How will saints or sinners ever come to know and understand God and his character if such Pastors continue to present only a caricature of the biblical God?The antidote for both these presuppositions is a return to systematic, expository preaching based on a sound and careful exegesis4 of the biblical text coupled with appropriate practical application to the hearers’ lives. If the current trend in the modern pulpit should continue, our churches will produce an entire generation that is clueless about the meaning of the biblical text and about the major doctrines the Bible. We would do well to remember the L’s words through Hosea, the prophet, who wrote, "my people are destroyed from lack of knowledge. ‘Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children’" (Hosea 4:6). For decades now, in their infinite wisdom pastors have decided it was preferable to give their hearers the skim milk diet they were crying for instead of serving up the meat of the word. In so doing, they have produced a generation of pigmy Christians who are unable to hear the solid truth of Scripture.You are no doubt familiar with the recent controversy about removing a feeding tube from a young woman named Terri Schivo, allowing her to starve to death. Mrs. Schivo had been in a vegetative state for fifteen years. There was testimony to the effect that during that period she could have been taught through physical therapy to eat and drink on her own. Had that course of action been followed, there would have been no need for the insertion of a feeding tube. Once the feeding had been inserted, she passively received nourishment but had no ability to obtain nourishment for herself. She was totally dependent on her caregivers for any sustenance they chose to give her. I suggest this is analogous to the current spiritual circumstance of God’s people. Instead of training them to masticate the spiritual food of the Word of God for themselves, Pastors seem to have chosen to insert a spiritual feeding tube for their hearers, thus rendering them incapable of obtaining their own spiritual sustenance.

Presupposition Seven:If It Is Working, It Must be Good

The problem with this faulty presupposition is it fails to define what "working" means. If "working" means it is attracting a large number of people, Roman Catholicism is "good," Islam is "good," porn sites on the internet are, "good," and we could go on and on. The Bible does not measure success this way. Instead, the biblical writers describe success in terms to faithfulness to the revealed will of God. If we are disobedient to God, we have failed, even if thousands applaud our disobedience.Presupposition EightConversion, in the Biblical Sense, Is Unimportant
It is altogether likely the leaders of this movement would be strident in their denial of this presupposition. They would insist they believe that at some point the unconverted need to become Christians. Yet, the emphasis of their ministry seems to be radically different from that of biblical Christianity. It seems the plan of operation is to teach the unconverted how to handle relationship issues and other matters in a Christian fashion in the hope that they will gradually embrace the Christian faith. Anyone who has read, The Purpose Driven Life, by Pastor Rick Warren, will surely recognize that he consistently addresses his readers as though they are believers. There is one brief passage in which he superficially alludes to a person’s need to become a Christian, but it is a far cry from the kind of conversion demanded by the Scriptures.I recently heard a sermon series entitled "Extreme Makeover" preached by a pastor who calls himself "seeker-sensitive." He spoke about the need for an alteration of a number of our body parts due to the practice of Christian duties. For example, he spoke about having rough knees because we have been involved in prayer. What one would have expected but was missing from this series was a message on the sinner’s need of a heart transplant. Nothing less than that kind of radical change is demanded by the gospel. The gospel doesn’t demand that we repeat a prayer, walk an aisle, or sign a card; it demands a radical change of heart that is above our feeble power to perform.It has now been almost half a century since James Packer penned his Introduction to The Death of Death in the Death of Christ by John Owen. In that brief introductory essay, he warned that Evangelicalism was loosing its grip on the biblical gospel. We should have listened. The following is an excerpt from that introduction.

There is no doubt that Evangelicalism today is in a state of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor’s dealing with souls and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are and of equally widespread uncertainty as to the road ahead. This is a complex phenomenon, to which many factors have contributed; but if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the biblical gospel. Without realizing it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. The new gospel conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church. Why? We would suggest that the reason lies in its own character andcontent. It fails to make man God-centered in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be "helpful" to man to bring peace, comfort, happiness, satisfaction and too little concerned to glorify God. The old gospel was "helpful" too more so, indeed, than is the new but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of Divine sovereignty in mercy and judgment, a summons to bow down ad worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its centre of reference was unambiguously God. But in the new gospel the centre of reference is man. This is to say that the old gospel was religious in a way that the new gospel is not. Whereas the
chief aim of the old was to teach men to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and His ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed.5

One reason the seeker-sensitive is so easily accepted by the average church member is that it is not really wholly new. It is simply another step on the slippery slope away from the biblical gospel that has been occurring for decades.

WHAT MUST WE DO TO CORRECT THIS ERROR?

Evaluation

The first step we must take is to evaluate the circumstance in which we find ourselves. Before Nehemiah began his great task of wheeling away the rubbish and rebuilding the Jerusalem wall, he spent time evaluating the situation. The following is his account of that reconnaissance mission, Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem; nor was there any animal with me, except the one on which I rode. And I went out by night through the Valley Gate to the Serpent Well and the Refuse Gate, and viewed the walls of Jerusalem which were broken down and its gates which were burned with fire. Then I went on to the Fountain Gate and to the King's Pool, but there was no room for the animal under me to pass. So I went up in the night by the valley, and viewed the wall; then I turned back and entered by the Valley Gate, and so returned. And the officials did not know where I had gone or what I had done; I had not yet told the Jews, the priests, the nobles, the officials, or the others who did the work. Then I said to them, "You see the distress that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be a reproach" (Neh 2:12-17).You may have noticed that Nehemiah did not take pride in being without walls as some do in our day. He saw it as a reproach. A church without walls is a church without defense and without definition. There may be rubbish we need to cart away and foundations we need to rediscover before we can begin to build again. Building on a rubbish heap is a futile task. Paul wrote, "Put all things to the test, hold fast to what is good" (1 Thess. 5:21).

Encourage Faithful Leaders

If, using the criteria listed above, we discover the church to which we belong has not yet started down this slippery slope, we should be extremely grateful. If God has led us to a church home where the pastor regularly preaches the Scriptures in an expository and practical manner, we should thank God for such a manifest blessing. In our day, such a blessing has become exceedingly rare. Not only should we express our gratitude to God; we should also encourage the leaders of our assembly as they continue to pursue this kind of emphasis.

Confront False Shepherds

If, on the other hand, we should discover we are involved in a church whose leadership has embraced a philosophy such as we have described above, it is time to take action. You not only have the right to question such leaders, it is your duty to do so. Any leader who minimizes the importance of theologically sound, expository preaching, theologically solid hymns of worship, and biblical principles of evangelistic outreach, must be called to account. If the leaders of your assembly refuse to hear your concerns, you have no other recourse but to seek a ministry with these biblical emphases. If you cannot find such a ministry, perhaps it is time to start one. If you can do nothing but meet with a group of like-minded believers in a home for a time, such action is preferable to continuing under a God-dishonoring ministry.

A Word to Pastors

There is no room in the Christian ministry for cowards. If we are controlled by our fear of the world’s frown, we have no right to be called Christ’s servants. In his Epistle to the Galatians, the Apostle Paul wrote, "For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ" (Gal 1:10). We should subscribe to the words of the old saint who wrote,

Careless, myself a dying man,

Of dying men’s esteem;

Happy, Oh God, if Thou approve,

Though all beside condemn.

Writing to young Timothy, the Apostle Paul described a time when hearers would refuse to tolerate the solid truth of the Word of God. There can be little doubt we are living in one such time. It is important for us to remember the Apostle’s instructions for times such as these. He wrote,I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry (2 Tim 4:1-5).It is altogether likely if you should obey these words during such times, you will not lead the largest and fastest growing church in your area. Most likely, fleshly hearers will find your preaching boring and will search for teachers who are more entertaining. You may find yourself financially strapped since unconverted sinners don’t tend to support financially preachers who refuse to prophesy smooth things to them. Most often they will seek out preachers who will make them feel happy as they continue to live in open rebellion to God.If the only people unhappy with your ministry are those seeking a deeper understanding of God’s will as revealed in his Word, don’t you think it is time for you to begin to question the validity of your direction? If those happy with your direction are the ones who wish to have their ears tickled, don’t you think it is time for a major ministry overhaul?Take the time and expend the energy necessary to prepare and deliver theologically and biblically sound expository messages. Teach God’s people what the Scriptures mean in the context in which they were written. Draw your applications from the text. Don’t develop a message consisting of your ideas then try to support those ideas by searching about for some paraphrase that contains a related word or phrase. Even if you should teach some good and helpful truths, you will never teach your hearers what the Scriptures truly teach.If you should follow the Apostle’s admonition, it is likely you will never be the most popular preacher in town. You may not drive the car of your dreams or live in the nicest house in your neighborhood. You may experience the intense disfavor of the ungodly. There are many reasons for refusing the charge God has given. Please ignore them.Why must you be faithful in preaching God’s Word? There is but one compelling reason; you will one day hear the Lord of the church say, "Well done, good and faithful servant."

Soli Deo Gloria!