What does the term "irresistible grace" mean?

“This is what we mean when we use terms like sovereign grace or irresistible grace. We mean that the Holy Spirit is God’s Spirit, and therefore he is omnipotent and sovereign. And therefore, he is irresistible and infallibly effective in his regenerating work. Which doesn’t mean that we don’t resist him. We do. The Bible is plain about that (Acts 7:51). What the sovereignty of grace and the sovereignty of the Spirit mean is that when God chooses, he can overcome the rebellion and resistance of our wills. He can make Christ look so compelling that our resistance is broken and we freely come to him and receive him and believe him.” ~John Piper

Source: symphonyofscripture.com

Only Christ Justifies

"Therefore as by the offense of one upon all men to condemnation, even so by the justification of One upon all men unto justification of life." This "offense of one," if we are bent on "imitation," can only be the devil’s offense. Since, however, it is manifestly spoken in reference to Adam and not the devil, it follows that we have no other alternative than to understand the principle of natural propagation, and not that of imitation, to be here implied. [XIV.] Now when he says in reference to Christ, "By the justification of one," he has more expressly stated our doctrine than if he were to say, "By the righteousness of one;" inasmuch as he mentions that justification whereby Christ justifies the ungodly, and which he did not propose as an object of imitation, for He alone is capable of effecting this. Now it was quite competent for the apostle to say, and to say rightly: "Be ye imitators of me, as I also am of Christ;" but he could never say: Be ye justified by me, as I also am by Christ; — since there may be, and indeed actually are and have been, many who were righteous and worthy of imitation; but no one is righteous and a justifier but Christ alone. Whence it is said: "To the man that believeth on him that justifieth the ungodly, his faith is counted for righteousness." Now if any man had it in his power confidently to declare," I justify you," it would necessarily follow that he could also say, "Believe in me." But it has never been in the power of any of the saints of God to say this except the Saint of saints, who said: "Ye believe in God, believe also in me;" so that, inasmuch as it is He that justifies the ungodly, to the man who believes in him that justifieth the ungodly his faith is imputed for righteousness. [Saint Augustine's Anti-Pelagian Works, A Treatise on the Merits and Forgiveness of Sins and on the Bap, Book 1, Chapter 18 - Only Christ Justifies]

Augustine of Hippo on Sovereign Election

Let us, then, understand the calling whereby they become elected,— not those who are elected because they have believed, but who are elected that they may believe. For the Lord Himself also sufficiently explains this calling when He says, "You have not chosen me, but I have chosen you" (John 15:16). For if they had been elected because they had believed, they themselves would certainly have first chosen Him by believing in Him, so that they should deserve to be elected. But He takes away this supposition altogether when He says, "You have not chosen me, but I have chosen you." And yet they themselves, beyond a doubt, chose Him when they believed on Him. Whence it is not for any other reason that He says, "You have not chosen me, but I have chosen you," than because they did not choose Him that He should choose them, but He chose them that they might choose Him; because His mercy preceded them according to grace, not according to debt.

Therefore He chose them out of the world while He was wearing flesh, but as those who were already chosen in Himself before the foundation of the world. This is the changeless truth concerning predestination and grace. For what is it that the apostle says, "As He has chosen us in Himself before the foundation of the world" (Ephesians 1:4)? And assuredly, if this were said because God foreknew that they would believe, not because He Himself would make them believers, the Son is speaking against such a foreknowledge as that when He says, "You have not chosen me, but I have chosen you;" when God should rather have foreknown this very thing, that they themselves would have chosen Him, so that they might deserve to be chosen by Him.

Therefore they were elected before the foundation of the world with that predestination in which God foreknew what He Himself would do; but they were elected out of the world with that calling whereby God fulfilled that which He predestinated. For whom He predestinated, them He also called, with that calling, to wit, which is according to the purpose. Not others, therefore, but those whom He predestinated, them He also called; nor others, but those whom He so called, them He also justified; nor others, but those whom He predestinated, called, and justified, them He also glorified; assuredly to that end which has no end.

Therefore God elected believers; but He chose them that they might be so, not because they were already so. The Apostle James says: "Has not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God has promised to them that love Him?" (James 2:5).

By choosing them, therefore; He makes them rich in faith, as He makes them heirs of the kingdom; because He is rightly said to choose that in them, in order to make which in them He chose them. I ask, who can hear the Lord saying, "You have not chosen me, but I have chosen you," and can dare to say that men believe in order to be elected, when they are rather elected to believe; lest against the judgment of truth they be found to have first chosen Christ to whom Christ says, "You have not chosen me, but I have chosen you" (John 16:16) [Saint Augustine on Sovereign Predestination, Book I Chapter 34]

John Piper on the Prosperity Gospel

Saint Augustine on the reason WHY Faith is given only to some and not to all.

Faith, then, as well in its beginning as in its completion, is God's gift; and let no one have any doubt whatever, unless he desires to resist the plainest sacred writings, that this gift is given to some, while to some it is not given. But why it is not given to all ought not to disturb the believer, who believes that from one all have gone into a condemnation, which undoubtedly is most righteous; so that even if none were delivered therefrom, there would be no just cause for finding fault with God. Whence it is plain that it is a great grace for many to be delivered, and to acknowledge in those that are not delivered what would be due to themselves; so that he that glories may glory not in his own merits, which he sees to be equalled in those that are condemned, but in the Lord. But why He delivers one rather than another,— "His judgments are unsearchable, and His ways past finding out" (Romans 11:33) For it is better in this case for us to hear or to say, "O man, who are you that repliest against God?" (Romans 9:20) than to dare to speak as if we could know what He has chosen to be kept secret. Since, moreover, He could not will anything unrighteous. [Saint Augustine, On the Predestination of the Saints, Book I, Chapter 16]

What is Calvinism?

-Jon Irenicus

The great Princeton theologian, Dr. B. B. Warfield, describes it as follows:

"Calvinism is evangelism in its pure and only stable expression, and when we say evangelism we say sin and salvation. It means utter dependence on God for salvation. It implies therefore, need of salvation and a profound sense of this need, along with an equally profound sense of helplessness in the presence of this need, and utter dependence on God for its satisfaction. Its type is found in the publican who smote his breast and cried, "God be merciful to me a sinner!" No question there of saving himself, or helping

God to save him, or of opening the way to God to save him. No question of anything but "I am a sinner, and all my hope is in God, my Saviour!" This is Calvinism, not just something like Calvinism, or an approach to Calvinism, but Calvinism in its vital manifestation. Wherever this attitude of heart is found and is given expression in direct and unambiguous terms, there is Calvinism. Where this attitude of mind and heart is fallen away from it however small a measure, there Calvinism has become impossible. "

"The Calvinist, in a word, is the man who sees God. He has caught sight of the ineffable Vision, and he will not let it fade for a moment from his eyes - God in nature, God in history, God in grace. Everywhere he sees God in His mighty stepping, everywhere he feels the working of His mighty arm, the throbbing of His mighty heart....Calvinism is just Christianity. The super-naturalism for which Calvinism stands is the very breath of the nostrils of Christianity; without it Christianity cannot exist...Calvinism thus emerges to our sight as nothing more or less than the hope of the world." ~Dr. B. B. Warfield

John A. Broadus, one of the great and respected Southern Baptist fathers, in describing the Calvinism of Dr. James P. Boyce, his fellow-founder of Southern Seminary, said,

"That exalted system of Pauline truth which is technically called Calvinism, compels an earnest student to profound thinking, and when pursued with a combination of systematic thought and fervent experience, makes him at home among the most inspiring and ennobling views of God and the universe He has made." ~Dr. James P. Boyce

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What is salvation?

"Salvation is not merely an objective reality to be wondered at, a theological dictum to be debated about, a philosophical theory to be speculated about—not even merely a marvelous subject to be preached about.

It is a divine reality entering the human being to transform his fundamental disposition, cleanse him from sin and unrighteousness, redeem him from bondage and corruption, impart to him the nature of God, recreate in him the image of Christ, make him a child of God, a member of the household of God, and qualify him through the gift of the Holy Spirit to live a life of true discipleship in the midst of a world almost destitute of the consciousness of God and eternity." [George W. Peters, A Biblical Theology of Missions.]

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This... is God's hand, not ours, that we depart not from God.

This grace He placed "in Him in whom we have obtained a lot, being predestinated according to the purpose of Him who works all things." And thus as He works that we come to Him, so He works that we do not depart. Wherefore it was said to Him by the mouth of the prophet, "Let Your hand be upon the man of Your right hand, and upon the Son of man whom You made strong for Yourself, and we will not depart from You."

This certainly is not the first Adam, in whom we departed from Him, but the second Adam, upon whom His hand is placed, so that we do not depart from Him. For Christ altogether with His members is— for the Church's sake, which is His body— the fulness of Him. When, therefore, God's hand is upon Him, that we depart not from God, assuredly God's work reaches to us (for this is God's hand); by which work of God we are caused to be abiding in Christ with God— not, as in Adam, departing from God. For "in Christ we have obtained a lot, being predestinated according to His purpose who works all things."

This, therefore, is God's hand, not ours, that we depart not from God. That, I say, is His hand who said, "I will put my fear in their hearts, that they depart not from me." [Saint Augustine of Hippo; On Perseverance of all Saints, Ch 14]

What about those who die without even hearing the Gospel?

-Jon Irenicus

Perhaps one of the most debatable topics related to salvation is the question regarding the eternal destiny of those who die without even hearing anything about Christ. African natives for example: Is there any chance for them to be saved? Perhaps God is merciful enough to consider their conditions, isn't he? In a logical point of view, it would certainly make God horribly unjust if he punish those "innocent" people to eternal damnation. It makes sense, does it? Human philosophy and reasoning says so.

But Paul warns us of hinging too much on human philosophies rather than on God's Word. Paul wrote:

• "See to it that no one takes you captive through hollow and deceptive philosophy,.." Col 2:8 (NIV)

...You know what? If those "innocent" people can be saved apart from Christ, then there would be no need for us to spread the Gospel in all nations! Why would Christ command us to evangelize all men if then God can still save them apart from the Gospel? Do you get the point?

Think about this: What if a certain African man (who happens to be a "good person" according to their own cultural and moral standard) died without hearing the Gospel throughout his life; would God save him? The humanist will say: "Yes, most probably. God is merciful to save such an innocent person." What if before his death he heard the Gospel but rejected to believe, then he suddenly died; would God save him or not? (he is still a good person after all). The inescapable answer would be, "Of course NOT because he rejected the Gospel."

See how the Gospel, which is meant to save sinners, has actually brought misfortune to the African man in the given scenario above. Awkward isn't it?

In reality of the Scripture, the Gospel is God's means to call sinners to repentance and faith in his Son. All believers are commanded by our Lord to preach the Gospel to all nations. But why do we have to? Given that the Lord has commanded it, the main reason is because all men are GUILTY of sin and that no one deserves salvation. Speaking about the universal sinfulness of men, Paul wrote:

• "What does all this mean? Does it mean that we Jews are better off than the Gentiles? No, it doesn't! Jews, as well as Gentiles, are ruled by sin, just as I have said. The Scriptures tell us, "No one is acceptable to God! Not one of them understands or even searches for God. They have all turned away and are worthless. There isn't one person who does right. . . . We know that everything in the Law was written for those who are under its power. The Law says these things to stop anyone from making excuses and to let God show that THE WHOLE WORLD IS GUILTY. God doesn't accept people simply because they obey the Law. No, indeed! All the Law does is to point out our sin." Rom. 3:9-12, 19-20 (CEV)

Nobody is righteous in the sight of God. No one passes God's standard of perfection (Jam. 2:19; Matt. 5:48; Rom. 3:23). All men without exception, therefore, deserve death and hell, whether Jews or even unevangelized Gentiles, disregarding of how good persons they may appear. Well in fact, nobody is really good because nobody does good! (Read: Rom. 3:12; Jer 13:23; Isa. 64:6). Even those who live in remote places unreached by the Word of God are without excuse because,

• The wrath of God is being revealed from heaven against all the godlessness and wickedness of men WHO SUPPRESS THE TRUTH by their wickedness, since WHAT MAY BE KNOWN ABOUT GOD IS PLAIN TO THEM, because God has made it plain to them. For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. Rom. 1:18-25 (NIV)

Therefore even people who have never heard a preacher or has never read the Bible will still be held accountable for being sinners. Why? Because all people have chosen to reject God and worship themselves. God's judgment is against all people, and it is so because they have suppressed the truth about God that God has shown to all mankind.

The truth about God has been clearly perceived by all men through creation and science so that nobody has no excuse to not worship the Creator God of the Bible. Moreover, the Law condemns everyone guilty of sin and Gentiles are not exempted for they are also subject to the Law written in their hearts (Rom. 2:15).

QUESTION: Is God be unjust if ever he throw us all in hell?

• Answer: No, "for all have sinned and fall short of the glory of God" (Rom. 3:23)

QUESTION: Is God merciful?

• Answer: Yes he is. "For God so loved the world that he gave his Only Begotten Son that whosoever believes in him will not perish but have everlasting life." (Jn. 3:16)

This is the reason why Christ commanded us to spread the Good News to all men. Thousands of people are dying every day without having a personal relationship with Christ, or without having any idea of how great God's grace is. As we were before, they are totally hopeless and spiritually dead apart from Christ. JESUS Christ is the only Way to Heaven, so we must introduce to them our Lord and Savior, and by believing in his name, they will be saved.

Go, and preach the Gospel to all nations!
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Wisdom is not knowing

“Wisdom is the right use of knowledge. To know is not to be wise. Many men know a great deal, and are all the greater fools for it. There is no fool so great a fool as a knowing fool. But to know how to use knowledge is to have wisdom.” --C.H. Spurgeon

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The Objection to the Concept of the Imputation of Christ's Righteousness

-Jon Irenicus

Just as it is sometimes argued that Christ cannot die in our stead, it is also argued that his righteousness cannot be imputed to us (Hi, Nick!). There is objection to the idea that we can bear his righteousness. One person cannot be good in behalf of another. We are totally responsible for ourselves. Transferring credit, as it were, from one person to another is a very external and formal type of transaction, quite inappropriate in the matter of our spiritual standing before God.

This objection would be to considerable extent valid if our relationship with Christ were this detached and he were quite aloof from us. It would be as if a total stranger paid the fine of a convicted criminal.

But such is not the case with believers for we are actually united with Christ. As we will see even more completely when we examine the doctrine of justification, the imputation of Christ's righteousness, and of what was accomplished by the atonement, is not an arm's-length transaction. Rather, it is a matter of two, Christ and the believer, becoming ONE in the sight of God. Hence, Paul is able to speak of the believer's having died with Christ and having made alive with Christ (Rom. 6:3-4).

It is as if, with respect to one's spiritual status, a new entity has come into being. It is as if CHrist and I have been married, or have merged to for a new corporation. Thus, the imputation of his righteousness is not so much a matter of transferring something from one person to another, as it is a matter of bringing the two together, so that they hold all things in common.

In Christ I died on the cross, and in him I was resurrected. Thus, his death is not merely in my place, but with me.

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Yes, we are actually Justified by Works... ALONE!

-Jon Irenicus

Challengers of the doctrine of Justification by faith alone (or sola fide) will every now and then quote Revelations 20:12 to assert that God will actually judge all men according to their works. This particular verse, according to their interpretation, clearly states that faith alone is insufficient for man as means through which salvation is obtained, and must be coupled by human works (or good deeds) in order to have a good standing before God in the Day of judgment. Revelations 20:12 says,

• "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Rev 20:12 (KJV)

Does the above passage actually refutes the doctrine of justification by faith alone? If not, then how can we reconcile the seeming contradiction? Is salvation really by faith alone apart from works? or faith PLUS works?

It is true that everybody will be judged by God someday ACCORDING TO WHAT EACH ONE OF US HAD DONE. Those who failed to meet God's standard of perfection will be thrown to eternal damnation (Rom. 3:23; 6:23). On the other hand, those who are found righteous (or perfect) before God will eventually be accepted to his kingdom (Matt. 5:48; Rev. 21:27).

But does this imply works salvation? Well, in a sense maybe, but the Bible tells us that no one deserves salvation:

• "for all have sinned and fall short of the glory of God." Rom. 3:23 (NIV)

• "We know that everything in the Law was written for those who are under its power. The Law says these things to stop anyone from making excuses and to let God show that the whole world is guilty." Rom. 3:19 (CEV)

The apparent conclusion we have here is that ALL men are totally guilty of eternal damnation because of sin. Nobody, on the basis of merits, will be saved. In fact, nobody does good according to the Bible! (Jer. 17:23; Rom 3:12)

But....

• "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Jn. 3:16 (KJV)

This is God's simple plan of Salvation. He gave his only Son to die in our stead so that by believing in his name we will be reconciled with God once again. Christ further said in the next few verses,

• "For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." Jn. 3:17-18 (KJV)

Those who believe in his name are not condemned. It is Christ who provided all that is needed for their salvation. The standard of God too high for human capabilities to reach is met by Christ himself so that whosoever believes in his name will be saved on the basis of his own finished work.

Salvation is naturally by works (Matt. 19:17). But since no man had worked enough to be qualified for this salvation, Christ finished the job in our behalf. All we have to do is BELIEVE (Rom. 3:21-28).

Christ's merits and atoning death on the cross are altogether sufficient enough to justify a person before God. When a sinner genuinely believe the Gospel, Christ's righteousness is imputed in him. Paul wrote,

• "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe..." Rom. 3:22 (KJV)

• "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." Rom. 5:19 (KJV)

Justification is the declarative act of God by which, on the basis of the sufficiency of Christ's works, he pronounces believers to have fulfilled all of the requirements of the law which pertain to them. They are saved not because of what they've done, but because of what Christ has done.

Now, regarding Revelations 20:12; God will judge all men according to their works, yes. Those who rejected the Gospel will suffer the eternal consequences of their evil deeds. Those, on the other hand, who accepted Christ as their Lord and Savior will be evaluated according to Christ's merits imparted to them (we will recall that God's act of imputing Christ's righteousness to the sinner will actually consider the sinner to have done the perfect obedience himself);they, therefore, will be saved.

Yes, we are justified by works alone. WE ARE JUSTIFIED BY CHRIST'S WORKS ALONE to be more specific. His works alone is the sufficient basis of our justification. We can do nothing to add something to what Christ has already done. Justification is by God's grace alone which means all works, on the part of man, is totally excluded (Rom. 3:24). Paul said,

• "But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace." Rom. 11:6 (ESV)

Perhaps the strongest proof text for sola fide is Paul's statement in Ephesians 2:8-9:

• "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast." Eph. 2:8-9 (NIV)

As conclusion:

• He then brought them out and asked, "Sirs, what must I do to be saved?" They replied, "Believe in the Lord Jesus, and you will be saved—you and your household." Act. 16:30-31 (NIV)

Therefore, Rev. 20:12 is an absolutely invalid proof text to invalidate the doctrine of justification by faith. Christ's works alone is the sole basis of our justification by grace. Human works are totally excluded, lest any man should boast.

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