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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John Bunyan's works regarding Justification by Grace and the Benefits of being a Christian:

• Justification by an Imputed Righteousness
• Saved By Grace
• The Doctrine of Law and Grace Unfolded
• The Holy War
• The Saint’s Privilege and Profit

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Selected works by Saint Augustine of Hippo.

Some of Saint Augustine's works (in PDF):

• Grace and Free Will
• Rebuke and Grace
• The Predestination of the Saints
• A Treatise on the Gift of Perseverance
• Treatise on the Grace of Christ, and on Original Sin
• A Treatise Concerning Man’s Perfection in Righteousness

Happy Reading! Be Blessed!

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JUST BEGIN TO SAY....

"Would you like to be rid of this spiritual depression? The first thing you have to do is to say farewell now once and forever to your past. . . . Never look back at your sins again. Say, 'It is finished, it is covered by the Blood of Christ.' That is your first step. Take that and finish with yourself and all this talk about goodness, and look to the Lord Jesus Christ. It is only then that true happiness and joy are possible for you. What you need is not to make resolutions and to live a better life, to start fasting and sweating and praying. No! You just begin to say, 'I rest my faith on Him alone, who died for my transgressions to atone.'" [D. Martyn Lloyd-Jones, Spiritual Depression, page 35]

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CONVICTION OR ACCUSATION?

How can you tell the difference between the Holy Spirit convicting you of sin and Satan accusing you about a sin? Ray Ortlund offers some wise reflections.

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The Benefits of being UNITED with Christ.

-John Irenicus

Our union with our Jesus Christ has certain benefits for our lives as Christians. First and foremost, we are now justified (accounted righteous) before God. Paul said,

• "There is therefore now no condemnation to them which are in Christ Jesus...." Rom. 8:1 (KJV)

Because we are judicially united with Christ, we now have a right standing in the face of the law and in God's sight. We are now considered as righteous as God's own Son, Jesus Christ.

Second, in Christ strength, now we live. Paul wrote,

• "I can do all things through Christ which strengtheneth me." Php. 4:13 (KJV)

• "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Gal 2:20 (KJV)

When Paul struggled with his "thorn in the flesh" (perhaps a physical ailment), he found that although it was not removed, God gave him sufficient grace to bear it. Thus said the apostle,

• "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." 2 Cor. 12:9 (KJV)

This power of Christ is not found merely in the inspiration of his example and in his teaching. He also gives us concrete help that we might fulfill what he expects us.

Moreover, union with Christ also means that we will share in his suffering. The disciples were told that they would drink the cup that Jesus drank, and be baptized with the same baptism as he had (Mar. 10:39). If tradition correctly serves us, most of them suffered a martyr's death. After all, Jesus had already told them not to be surprised if they encountered persecution:

• "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also." Jn. 15:20 (KJV)

Paul never shrink from this prospect; for sure, to share Christ's sufferings was one of his goal. Paul wrote,

• "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death..." Php. 3:8-10 (KJV)

Peter, on the other hand, urged his fellow Christians,

• "But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy." 1 Pet. 4:13 (KJV)

Suffering and trial may not be beneficial for us the moment it took place; but the old saying "there is a rainbow after every storm" is equally true in Christianity. Overcoming trials and sufferings for the sake of Christ actually brings us unexplainable joy.

Last but not the least of the benefits we have in being united with Christ is that we also have an assurance of reigning with him. The two disciples who asked for positions of authority and prestige were instead promised suffering (Mark 10:35-39); but Jesus also told the entire group that because they had persevered with him in his trials, they would eat and drink at his table in his glorious kingdom (Luk. 22:30). Paul made a similar statement:

• "If we suffer, we shall also reign with him: if we deny him, he also will deny us." 2 Tim. 2:12 (KJV)

Although even after we are saved we often experience trials and suffering, we are given resources to bear them. God's Holy Spirit helps us in our weaknesses (Rom. 8:26). God also provides us the way out to overcome every trial (1 Cor. 10:13). And for those who suffer with Christ, a glorious FUTURE lies ahead.

We should, therefore, remain united in Christ to the end by faith.

• "YOU NEED TO PERSEVERE so that when you have done the will of God, you will receive what he has promised." Heb. 10:36 (NIV)

To God alone be the glory. Amen!

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The relationship of Faith and Works (an Evangelical view)

-Jon Irenicus

The principle of salvation by grace brings us to the question of the relationship of faith and works. It is apparent from what has been said that works do not produce salvation. Yet the biblical witness also indicates that while it is faith that leads us to justification, justification must and will invariably produce works appropriate to the nature of the new creature that has come into being.

It is well when we quote the classic text on salvation by grace, Ephesians 2:8-9, not to stop short of verse 10, which points to the outcome of this grace:

• "For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them." Eph. 2:10 (RV)

Saint James the Apostle puts it even more forcefully in his discussion of the relationship between faith and works which is summed up in his statement,

• "Even so faith without works is dead." Jam. 2:17 (BBE); see also v. 26.

Despite the fairly common opinion that there is a tension between Paul and James, both make essentially the same point: that the genuineness of the faith that leads to justification becomes apparent in the results which issue from it. If there are no good works, there has been no real faith nor justification.

We find support for this contention in the fact that justification is intimately linked with union with Christ. If we have become one with Christ, then we will not live according to the flesh, but rather by the Spirit (Rom. 8:1-17). The union with Christ which brings justification also brings the new life. As Paul says,

• "Therefore if any man be in Christ, he is A NEW CREATURE: old things are passed away; behold, ALL THINGS ARE BECOME NEW." 2 Cor 5:17 (KJVA)

Paul does not say that only "some" of the things that we are before are renewed, instead he says "ALL" of them are actually become new. Therefore, if our faith is really genuine, if the faith we have is the saving faith that comes from God, then we will most assuredly manifest the fruits of being born-again as we abide in Christ through faith.

• "I am the vine, you are the branches. The one who abides in me while I abide in him produces much fruit, for apart from me you can do nothing." John 15:5 (ISV)

• "We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ." 1 Thes. 1:3 (NIV)

Therefore, a Christian does not try to save himself by his works for he trusts in Christ alone for his salvation. This does not make salvation by Grace a license to sin. A true believer of Christ obeys God in love, not in order to be saved, but because he is already saved.

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Have You Ever Read Romans 9? (James White)

Here's a great exegesis of Romans 9 by Dr. James White. Enjoy.



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ZOMBIE-ism?

-Jon Irenicus

Some of the free-willers that I had conversation with consider the [Calvinistic] doctrine of Total Depravity as Zombie-ism (a term they use to make fun of the doctrine because it seems to deny free will).

The truth is, Zombie-ism is a fact according to the Scriptures!

1. Man's heart is evil (Mark 7:21-23)
2. Man's heart is sick (Jer. 17:9).
3. Man is a slave/zombie of sin (Rom. 6:20).
4. Man does not seek for God (Rom. 3:10-12).
5. Man cannot understand spiritual things (1 Cor. 2:14).
6. Man is at enmity with God (Eph. 2:15).
7. Man is is by nature a child of wrath (Eph. 2:3).

Calvinism does not make a zombie out of a man, rather it exposes it. It is the concept of obedience that follow faith not reason that makes a zombie out of a man. Does Zombie-ism deny the FREE WILL of man? I don't think so.

Regarding Free will, the Westminster Confession of Faith rightly explains,

[9.1] God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.

[9.2] Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.

[9.3] Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto. [Westminster Confession of Faith, Article 9]

In my previous article about Unconditional Election (Is God's election Unconditional?), I have already stated how I understand Free Will:

I insist, on the other hand, that Unconditional Election is not inconsistent with free will, that is, as I understand the term. I deny, however, that humans have free will in the Arminian sense. What Calvinists emphasize is that sin has removed, if not freedom, at least the ability to exercise that freedom properly. Loraine Boettner, for example, compares fallen humanity to a bird with a broken wing. The bird is "free" to fly, but is unable to do so. Likewise, "the natural man is free to come to God but not able...."

Man's freedom of will, therefore, is limited within certain boundaries:

1. Man's free will is limited within the boundary of God's sovereign decree. It can neither go beyond nor contradict what God has already planned. (click here for a more extensive study).
   
2. It is limited within the boundary of man's nature. For example, you can choose to fly like superman, but your human capabilities will not let you do so. In application, a sinner has freedom of will, but inclined only to do the evil desires of his sinful nature.
   

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The Arminian Election

Arminian: "I believe in Bible election. God votes for you, the devil votes against you, and you cast the deciding vote."

The evangelist (?) cackled like he had laid an egg after "refuting" the biblical doctrine of election with the above illustration. Since this is the Arminian's favorite story, several things should be pointed out.

• First, this illustration denies that God is even close to Almighty. He desperately wants to accomplish His purpose but is unable to do so.
• Second the reason that God is unable to do what His heart desires is that another being, of equal ability and power, can checkmate Him. This terrible illustration gives the devil equal power with God.
• Third, to add insult to injury, the mighty will of man comes in to break the deadlock between God and the devil.
  

How God-dishonoring can false doctrine become? The free-willer may be "unwilling" to admit these, but his theology makes man supreme, the devil second, and God is third at worst, and tied for second, at best. I wonder if these people ever read;

• But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth Job 23:13.

• Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth Romans 9:18.

• "I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.... what I have planned, that I will do." Isaiah 46:10-11 (NIV)
  

• "Many are the plans in the mind of a man, but it is the purpose of the LORD that will stand." Proverbs 19:21 (ESV)
  

• "There is no wisdom, no insight, no plan that can succeed against the LORD." Proverbs 21:30 (NIV)

• "The LORD works out everything for his own ends— even the wicked for a day of disaster." Proverbs 16:4 (NIV)

• "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,.." Ephesians 1:11 (NIV)

An outline of the doctrine of Total Depravity

-Jon Irenicus

I first wrote this for myself in my notebook long ago before I actually embrace the whole of Reformed theology with all my heart (that was last year). I compiled the points of Total Depravity because I found it necessary for me to better grasp the whole concept of the doctrine in an overview, outline-like manner. Here are the points which I arranged myself (some points here, however, are not my own words but from certain Reformed articles that I read in the past). I hope this helps you too!

1. When Adam committed his first sin against God in the Garden of Eden, we also sinned with him (united with him in committing that sin) since he is the universal representative (head) of mankind (Rom 5:17-18). Therefore, every man is a sinner since birth (Psalms 51:5) and by nature “children of wrath” which also means “enemies of God” (Eph 2:3; Col 1:21). [It was Adam’s original sin that brought condemnation to all men (Gen 2:17, 3:1-24; Rom 5:17-18). The Fall is necessary and permitted by God so that He may demonstrate His mercy and grace through His Son (Rom 11:32).]
2. If Adam represented all men when he committed the First Sin, then all men are also by nature “slaves of sin” for whosoever commits sin is a slave of sin (Jn 8:34; Rom 3:9, 23). A slave of sin is someone who is in bondage to his sinful nature, hopelessly gratifying the cravings of the flesh and its thoughts (Eph 2:1-3).
3. Even though free and uncoerced, the fallen will has no desire for anything except to indulge the evil tendencies of the heart (Gen 6:5). As long as a person is inclined only to evil, he chooses only evil (Rom 3:9-12). Fallen humanity loves darkness and hates light (John 3:19). So whenever a person is confronted with a choice between darkness and light, he chooses darkness. He chooses what is attractive to him, what his free will desires (Rom 3:9-12).
4. Sinners are not as sinful as they can be. A sinner can also serve for his community, donate alms to the poor, and have domestic love, etc. But all these works, even if done sincerely, will not please God for it comes from a sinful heart (Isa 64:6; Rom 8:8). What we say is: sinners have wholly lost ability of will to any spiritual good accompanying salvation (Prov 20:9; Rom 3:9-12; Eph 4:17-18).
5. Everything that proceeds not from faith is sin (Rom 14:23). Therefore, everything that a sinner does is abomination to the Lord for it does not proceed from a saving faith in Christ, and unless a sinner is grafted into the true Vine (Christ), he will never be able to bear fruits that are acceptable before God (Mat 7:17; John 15:5). Even his prayers shall be abominations unto the Lord (Prov 28:9)—even his thoughts (Prov 15:26). Because the carnal mind is enmity against God: for it is not subject to the law of God, because it cannot be. So then, they who are in the flesh cannot please God (Rom 8:7-8).
6. A sinner is someone who is spiritually dead (insensitive and unable). He cannot see spiritual things, and he cannot understand and perceive them. The natural [or unregenerate] person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned (Mat 13:13-15; 1 Cor 2:14).
7. All men have the responsibility to repent for their sins and turn to God through faith in Christ. But because they were blinded by Satan so “that they cannot see the light of the gospel of the glory of Christ, who is the image of God,” sinners will consistently and willingly reject the Gospel of Jesus Christ unless God has enabled them through Spiritual Regeneration (Acts 26:18; Rom 3:11; 2 Cor 4:4; Eph 4:18).
8. There is none who is righteous in the sight of God, not even one; there is no one who understands, no one who seeks God. All have turned away; they have together become worthless; there is no one who does good, not even one (Rom 3:9-12). Therefore, All men (without exception) deserve death and hell (Mat 5:48; Rom 3:23).
9. The reality of hell is God's clear indictment of the infiniteness of our guilt. If our corruption were not deserving of an eternal punishment God would be unjust to threaten us with a punishment so severe as eternal torment. But the Scriptures teach that God is just in condemning unbelievers to eternal hell (2 Thessalonians 1:6-9; Matthew 5:29, 10:28, 13:49, 18:8, 25:46; Revelation 14:9-11; 20:10). Therefore, to the extent that hell is a total sentence of condemnation, to that extent we must think of ourselves as totally blameworthy apart from the saving grace of God.

It is hard to exaggerate the importance of admitting the condition of all men to be this bad. If we think of ourselves as basically good or even less than totally at odds with God, our grasp of the work of God in redemption will be defective. But if we humble ourselves under this terrible truth of our total depravity, we will be in a position to see and appreciate the glory and wonder of the work of God for our salvation.

It is also helpful if we consider the confession of the LBC (1686) regarding the doctrine:

[6.1] Although God created man upright and perfect, and gave him a righteous law, which secured life for him while he kept it, and although God warned him that he would die if he broke it, yet man did not live long in this honour.

- Satan using the subtlety of the serpent to subdue Eve, seduced Adam by her, and he, without any compulsion, wilfully transgressed the law of their creation and the command given to them by eating the forbidden fruit. - And this act God, according to His wise and holy counsel, was pleased to permit, having purposed to order it to His own glory.

[6.2] Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them. For from this, death came upon all: all becoming dead in sin and wholly defiled in all the faculties and parts of soul and body.

[6.3] They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of this sin was imputed, and their corrupted nature conveyed, to all their posterity descending from them by ordinary generation. Their descendants are therefore conceived in sin, and are by nature the children of wrath, the servants of sin, and the subjects of death and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus sets them free.

[6.4] All actual transgressions proceed from this original corruption, by which we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil.

[6.5] During this life the corruption of nature remains in those who are regenerated, and although it is pardoned and mortified through Christ, yet this corrupt nature and all its motions are truly and properly sinful. [London Baptist Confession (1689), VI. 1-5]

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My Personal undersanding about Irresistible Grace and Effectual Calling

-Jon Irenicus

As I understand the term, "Irresistible Grace" implies that when God has decreed something for the good of his elect, God will carry out that plan sovereignly by using every possible means of Grace in accordance to his own good pleasure (Eph. 1:4-5, 11). God's Grace then, is irresistible; not merely in the sense that man cannot resist the exertions of Grace or of the Holy Spirit (Act. 7:51). It means, rather, that Grace can overcome all resistance and make his influence irresistible (1 Cor. 15:10). After all, God is sovereign and can overcome all resistance when he wills (Pss. 115:3; Dan. 4:35).

Also, it does not mean that God makes his elect receptive and obedient by FORCING their will; instead, he do so by inspiring them inwardly by the Holy Spirit’s conviction (2 Cor. 3:18), and outwardly by making all things work together for the good of his people (Rom. 8:28-30; Eph. 1:11), to the point that they, by their own free choice, will obey God and grow in love through faith (Phil. 2:13). This will be further explained again later.


Is God's sovereignty artificial?

If in the end Grace can be overcome by the will of man, then the truth of God's sovereignty will be at stake. (*Arminians also agree that God is absolutely Sovereign over ALL things, but at the same time "not so" sovereign over the will of man, for man is sovereign over his own salvation). Would God plan something and at the end fail in fulfilling that decree? Is God that weak that he will let his eternal decree fall into pieces just because man's so called free-will stood against it? Who is more sovereign then? The Potter or the clay? The Bible tells us that God is totally and absolutely sovereign in fulfilling his decrees. In the book of Isaiah, God declares:

• "[I am God, and no other is God, even none like Me], declaring the end from the beginning, and from the past things which were not done, saying, My purpose shall stand, and I will do all My pleasure. . . . Yes, I have spoken, I will also cause it to come; I have formed; yes, I will do it." Isaiah 46:10-11 (MKJV)

Morever, the Bible says that God's ways are all perfect; meaning, when he use something as a means to carry out his plan, it will be effectual and efficacious (Ecc. 28:15; Isa. 55:11). James White once said, "God is not a god who merely attempts to save those whom he wants to save..."

More specifically irresistible grace refers to the sovereign work of God to overcome the rebellion of our heart and bring us to faith in Christ so that we can be saved (Eph 2:1-6). If our doctrine of total depravity is true, there can be no salvation without the reality of Irresistible Grace. If we are dead in our sins, totally unable to submit to God, then we will never believe in Christ unless God overcomes our rebellion; and God does, sovereignly, by his Irresistible Grace (Act. 16:14).

The Gospel of our Lord is offered to all men (in the sense that God calls everybody to repent and believe in him)--this is what we call the "universal invitation" or "outward calling." But since all men are desperately wicked and inclined only to doing evil, they will never respond unless they are first regenerated by God. Therefore, this outward call will have no effect to the sinner unless God grants him belief and repentance (Joh. 6:44, 65; Act. 18:27; Phil. 1:29).

When God calls an elect outwardly, he also extends that call inwardly by giving him a "new heart" and a "new spirit" to make it certain that the elect will receptively believe the Gospel (Ezek 36:27; Jer. 24:7). This is what we call "EFFECTUAL CALLING" which is a result of God's irresistible Grace. I must emphasize, however, that God never forces the will of the spiritually DEAD sinner. Try forcing a DEAD, ROTTEN person to labor for you and see if he would respond! Therefore, God does not merely assist the spiritually dead sinner; he actually quickens them (Eph. 2:5; Col. 2:13)!

The London Baptist Confession (1689) shares with the same idea with this Reformed view of Irresistible Grace. It states:

[10.1] Those whom God has predestinated to life, He is pleased in His appointed and accepted time to effectually call by His Word and Spirit, out of that state of sin and death which they are in by nature, to grace and salvation by Jesus Christ. He enlightens their minds spiritually and savingly to understand the things of God. He takes away their heart of stone and gives to them a heart of flesh. He renews their wills, and by His almighty power, causes them to desire and pursue that which is good. He effectually draws them to Jesus Christ, yet in such a way that they come absolutely freely, being made willing by His grace.

[10.2] This effectual call is of God's free and special grace alone, not on account of anything at all foreseen in man. It is not made because of any power or agency in the creature who is wholly passive in the matter. Man is dead in sins and trespasses until quickened and renewed by the Holy Spirit. By this he is enabled to answer the call, and to embrace the grace offered and conveyed by it. This enabling power is no less power than that which raised up Christ from the dead. (The London Baptist Confession 1689, Article X. 1-2)

Therefore, those whom by the Grace of God has chosen from eternity to be saved, when called by the Gospel, will surely respond in faith and repentance through the Holy Spirit's germination. Jesus Christ himself declares:

• "All that the Father gives me WILL COME TO ME, and whoever comes to me I will never cast out." John 6:37 (ESV)

Those whom the Father "gives" to Christ are the elect, and according to our Lord, they will [surely] COME to him [ofcourse, by Faith]. This is irresistible grace. In the same chapter, Christ also says,

• "NO ONE can come to me unless the Father who sent me draws him. And I will raise him up on the last day." Joh 6:44 (ESV)

Notice how Christ emphatically declares that "NO ONE" [including the elect] can actually come to him [or have faith in him] unless he is drawn first by the Father. This reflects the total inability of man to have faith in Christ which I explained here. As long as a person is inclined only to evil, he chooses only evil (Rom 3:9-12). Therefore, the initiative must come from God, not from the will of man (as free-willers insist). It is God who enables the sinner so that he may willingly respond in faith and repentance:

• He went on to say, "This is why I told you that no one can come to me unless the Father has ENABLED him." Joh 6:65 (NIV)

Implication of the doctrine: This doctrine actually gives way to the 5th petal of Calvinism which is Perseverance of the Saints. You cannot believe Perseverance of the Saints without accepting the reality of irresistible grace. Also, you cannot be consistent with the truth of Total Depravity if you reject the truth of irresistible grace. In the end, by God's sovereign Grace, all elect will be saved to the fullest and none of them will be finally lost nor totally fall away, that is, in accordance to what God has already planned even before the world began.

Here are some useful verses in the Bible with relevance to the doctrine of Irresistible Grace:
Gen. 20:6; Ezra. 1:5; Eze. 36:27; Pss. 139:16; Pro. 21:1; Hag; 1:14; Joh. 6:37, 45, 10:3-4, 27; Act. 13:48, 16:14; 1 Cor. 12:13, 15:10; Eph. 2:1-6, 3:7; Phil. 2:13; Jam. 4:15; Rom 8:33-39; Jer. 24:7.

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Why do we have to discuss the Scripture to unbelievers if only Christians can understand the Bible?

A. W. Pink on “Heed the Word” [1]

Today we behold some of the fearful crops which have resulted from that evil sowing: “some of,” we say, for it is greatly to be feared that the full harvest does not yet appear. Shocking and appalling is the situation which is already spread before us. It has become increasingly evident, even to man who make no pretensions unto spirituality, that the restraining hand of God has been more and more removed from the world, till a spirit of utter lawlessness and recklessness now possesses a large proportion of mankind.

But only those with an anointed eye can perceive why this is so, namely because the influence formerly exerted by God’s Word was suppressed. The majority of church-goers of the preceding generations had instilled into them doubts upon the authenticity of Holy Writ: theological professors and “up-to-date” preachers openly denied its supernatural character. Once the awe-inspiring authority of God’s Word was removed, the most potent bridle upon the lusts and passions of the masses was gone.

Our chief desire and design will be to furnish young preachers with material to use in sermons, aimed at resolving the perplexities and removing the doubts which perturb not a few of their hearers, and so counter and nullify the infidelities of modern “education.”

Yet here again we must anticipate an objection: Since the regenerate alone are capable of discerning spiritual things, why attempt to convince the unregenerate that the Bible is a Divine book? If faith be the sole ear competent to hear the voice of God, why try to reason with unbelievers?

While it is true that no arguments, however convincing in themselves, can remove the veil of prejudice from the understanding of the unregenerate or convert the heart unto God, yet that is far from allowing that such means possess no value.

It has often been said by good men that the Scriptures are addressed to faith. That is true, yet only a part of the truth, for if it were taken absolutely it must follow they are not addressed to any devoid of faith, which is a palpable error.

Our Lord bade the skeptical Jews, “search the Scriptures,” and declared, “He that rejecteth Me and receiveth not My words hath one that judgeth him: the Word that I have spoken the same shall judge him in the last day” (John 12:48), thereby showing plainly the natural man is under binding obligations to heed and be subject unto the Word!

The fact is that the Word is addressed to man as a rational creature, as a moral agent, as a responsible being, and it carries its own evidence—evidence which is addressed both to the reason and conscience.

[1] A. W. Pink, The Doctrine of Revelation

Does Calvinism kill Evangelism??

-Jon Irenicus

Many contenders of the Reformed theology are ignorantly accusing Calvinism of abrogating the importance and necessity of spreading the Good news (or Evangelism). The main question of the said accusation is with regards to the doctrine of Predestination. According to them (perhaps the Arminians in particular), if the Calvinist is correct that God has already planned long ago every individual's ends, then there would be no need for Evangelism. Christ's Great Commission to spread the Gospel to all nations will be of no usefulness for all elect will, in the end, be saved.

Correctly understood, however, the doctrine of predestination has several significant implications, especially in the field of Evangelism. Dr. Millard J. Erickson enumerates these positive implications of the doctrine:

• 1) We can have confidence that what God has decided will come to pass. His plan will be fulfilled, and the elect will come to faith.

• 2) We need not criticize ourselves when some people reject Christ. Jesus himself did not win everyone in his audience. He understood that all those whom the Father gave to him would come to him (John 6:37) and only they would come (v. 44). When we have done our best, we can leave the matter with the Lord.

• 3) Predestination does not nullify incentive for evangelism and missions. We do not know who the elect and the nonelect are, so we must continue to spread the Word. Our evangelistic efforts are God's MEANS to bring the elect to salvation. God's ordaining of the end includes the ordaining of the means to that end as well. The knowledge that missions are God's means is a strong motive for the endeavor and gives us CONFIDENCE that it will prove successful [no matter what].

• 4) [Grace is absolutely necessary. While Arminianism often gives strong emphasis to grace; in our Calvinistic scheme there is no basis for God's choice of some to eternal life other than his own sovereign will. There is nothing in the individual which persuades God to grant salvation to him or her.]

Predestination gives us the confidence to talk about the claims of Christ with other people. Predestination encourages evangelism because we can know that the God who sends us into the mission field is the same God who controls whatever happens. He is the same God who is able to turn the most sin-hardened heart to faith in an instant! Their stubborn free wills don’t matter—God can change them. God could change Paul, the worst enemy of the Christian faith, into the greatest of missionaries in a flash!

So, will Calvinism kill Evangelism? Charles C. Reisingler answers the question this way:

"The answer to the question is yes and no. Yes, it will kill unbiblical man-centered evangelism and some of the carnal unbiblical methods employed in man-centered evangelism.

No, it will not kill God-centered evangelism where biblical methods are employed in the great work of carrying out our Lord's clearest command." [Charles C. Reisinger, Will Calvinism kill Evangelism?]

Let us, therefore, preach the Gospel to all nations as Christ commanded!

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Saint Agustine of Hippo on Irresistible Grace

[Chapter 13. VIII] Accordingly, our only Master and Lord Himself, when He had said what I have above mentioned,— "This is the work of God, that you believe in Him whom He has sent,"— says a little afterwards in that same discourse of His, "I said unto you that you also have seen me and have not believed. All that the Father gives me shall come to me" (John 6:36). What is the meaning of "shall come to me," but, "shall believe in me"? But it is the Father's gift that this may be the case.

Moreover, a little after He says, "Murmur not among yourselves. No one can come to me, except the Father which has sent me draw him; and I will raise him up at the last day. It is written in the prophets, And they shall be all teachable of God. Every man that has heard of the Father, and has learned, comes unto me." What is the meaning of, "Every man that has heard from the Father, and has learned, comes unto me," except that there is none who hears from the Father, and learns, who comes not to me? For if every one who has heard from the Father, and has learned, comes, certainly every one who does not come has not heard from the Father; for if he had heard and learned, he would come. For no one has heard and learned, and has not come; but every one, as the Truth declares, who has heard from the Father, and has learned, comes.

Far removed from the senses of the flesh is this teaching in which the Father is heard, and teaches to come to the Son. Engaged herein is also the Son Himself, because He is His Word by which He thus teaches; and He does not do this through the ear of the flesh, but of the heart. Herein engaged, also, at the same time, is the Spirit of the Father and of the Son; and He, too, teaches, and does not teach separately, since we have learned that the workings of the Trinity are inseparable. And that is certainly the same Holy Spirit of whom the apostle says, "We, however, having the same Spirit of faith" (2 Corinthians 4:13). But this is especially attributed to the Father, for the reason that of Him is begotten the Only Begotten, and from Him proceeds the Holy Spirit, of which it would be tedious to argue more elaborately; and I think that my work in fifteen books on the Trinity which God is, has already reached you. Very far removed, I say, from the senses of the flesh is this instruction wherein God is heard and teaches. We see that many come to the Son because we see that many believe in Christ, but when and how they have heard this from the Father, and have learned, we see not. It is true that that grace is exceedingly secret, but who doubts that it is grace?

This grace, therefore, which is hiddenly bestowed in human hearts by the Divine gift, is rejected by no hard heart, because it is given for the sake of first taking away the hardness of the heart. When, therefore, the Father is heard within, and teaches, so that a man comes to the Son, He takes away the heart of stone and gives a heart of flesh, as in the declaration of the prophet He has promised. Because He thus makes them children and vessels of mercy which He has prepared for glory. [Saint Augustine of Hippo, On Predestination of the Saints (Book I), Chapter 13.]

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"How Great is Our God"

Listen to Pastor Louie Giglio as he emphasize the Greatness of our Creator by showing how great His creations are. This is REALLY a must see! (Oh yeah! I'm freakin' serious!)











Enjoy!
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Why Modern "Evangelism" is not Evangelism At All

"The nature of Christ’s salvation is woefully misrepresented by the present-day “evangelist.” He announces a Savior from hell rather than a Savior from sin. And that is why so many are fatally deceived, for there are multitudes who wish to escape the Lake of fire who have no desire to be delivered from their carnality and worldliness." - Arthur W. Pink

The Doctrines of Sovereign Grace (TULIP): A Summary.

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Source: Monergism.com

TOTAL INABILITY
Because of the fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free (in a sense), it is in bondage to his evil nature; therefore, he will not--indeed he cannot--choose good over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assistance to bring a sinner to Christ--it takes regeneration by which the Spirit makes the sinner alive and gives him a new nature. Faith is not something man contributes to salvation but is itself a part of God's gift of salvation--it is God's gift to the sinner, not the sinner's gift to God.

(Genesis 2:15-17, Romans 5:12, Psalm 51:5, 1 Corinthians 2:14, Romans 3:10-18, Jeremiah 17:9 John 6:44, Ephesians 2:1-10)


UNCONDITIONAL ELECTION
God's choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause of God's choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God's choice of the sinner, not the sinner's choice of Christ, is the ultimate cause of salvation.

(Romans 9:10-21, Ephesians 1:4-11, Ephesians 2:4-10, Romans 8:29-30, Acts 11:18, Acts 13:48)


LIMITED ATONEMENT
Christ's redeeming work was intended to save the elect only and actually secured salvation them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ's redemption secured everything necessary for their salvation, including faith which united them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.

(Matthew 1:21, Romans 5:12-21, Romans 3:21-26, Ephesians 2:8-10, Titus 3:5-6, Philippians 1:6, John 10:11-30, John 17:6-12, Romans 8:28-30, John 6:44, Acts 20:28)


IRRESISTIBLE GRACE
In addition to the outward general call to salvation which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The external call (which is made to all without distinction) can be, and often is, rejected; whereas the internal call (which is made only to the elect) cannot be rejected-it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man's will, nor is He dependent upon man's cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, and to come freely and willingly to Christ. God's grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.

(John 3:16, Matthew 22:14, Acts 17:29-31, Matthew 23:37-39, John 6:44, Romans 8:28-30, John 1:12-13, John 3:1-8, Ephesians 2:8-10)


PERSEVERANCE OF THE SAINTS
All who were chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.

(John 3:16, John 6:35-40, John 6:44, Philippians 1:6, Philippians 2:12-13, Jude 24-25, Ephesians 1:13-14, Romans 8:28-30, Romans 8:35-39)



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The New Testament view of God's Eternal Decree

The plan and purpose of God is also prominent in the New Testament. Jesus saw the events of his life and events in the future as necessarily coming to pass because of the plan of God. Jesus affirmed that God planned not only the large, complex events, such as the fall and destruction of Jerusalem (Luke 21:20-22), but details as well, such as the apostasy of and betrayal of Judas, and the faithfulness of the remaining disciples (Matt. 26:24; Marl 14:21; Luke 22:22; John 17:12; 18:9). The fulfilment of God's plan and Old Testament prophecy is a prominent theme in the writing of Matthew (1:22; 2:15; 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56) and John (12:38; 19:24, 28, 36).

While critics may object that some of these prophecies were fulfilled by people who knew about them and may have had a vested interested seeing them fulfilled (e.g., Jesus fulfilled in Psalm 69:21 by saying, "I thirst" [John 19:28]), it is notable that other prophecies were fulfilled by persons who had no desire to fulfil them and probably had no knowledge of them, such as the Roman soldiers in their casting lots for Jesus; garment and not breaking any of his bones.

Even where there was no specific prophecy to be fulfilled, Jesus conveyed a sense of necessity (δεῖ) concerning future events. For example, he said to his disciples,

• "And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. . . . And the gospel must first be proclaimed to all nations." Mar. 13:7 (CEV)

He also had a profound sense of necessity concerning what he must do; the Father's plan needed to be completed. Thus, he said,

• ". . .I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent." Luke 4:43 (BBE)

and also,

• "Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life." John 3:14-15 (ISV)

We know that he had this consciousness already at the age of twelve, for when his worried parents found him in the temple, he responded,

• ". . .Did you not know that I must be in my Father's house?" [literally, "in the things of my Father"] Luke 2:49 (CEV)

The apostles also laid emphasis upon the divine purpose. Peter said in his speech at Pentecost,

• "this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men." Acts 2:23 (CEV)

And after Peter and John were released by the Sanhedrin, the disciples lifted their voices to God, noting that Herod and Pontius Pilate, together with the Gentiles and the people of Israel, had been gathered in Jerusalem "to do [against Jesus] whatever your hand and your plan had predestined to take place" (Acts 4:27-28, ESV). Peter also noted that various events which had occured were in fulfilment of the predictions of Scripture--the apostasy of Judas (Acts 1:16), the outpouring of the Holy Spirit (2:16-21), and the resurrection of Jesus (2:24-28). In writing the Book of Revelation the apostle John gave us a particularly striking example of belief in the divine plan. The not of certainty pervading the whole book, the entire series of events predicted there, derives from belief in God's plan and foreordination.

It is in Paul's writings that the divine plan according to which everything comes to pass is made most explicit. Everything that occurs is by God's choice and in accordance with his will (1 Cor. 12:18; 15:38: Col. 1:19). The very fortunes of nations are determined by him (Acts 17:26). God's redemptive works unfolds in accordance with his intended purpose (Gal. 3:8; 4:4-5).

The choice of individual and nation to be his own and the consequent events are God's sovereign doing (Rom. 9-11). Paul sees himself as having been set apart even before his birth (Gal 1:15). One might well take the image of the potter and the clay, which Paul uses in a specific somewhat narrow reference (Rom. 9:20-23), and see it as expressive of his whole philosophy of history. Paul regards "all things" that happen as part of God's intention for his children (Eph. 1:11-12). Thus Paul says that,

• "And we know that God causes everything to work together for the good of those who love God and are called according to His purpose for them." Rom 8:28 (NLT)

And his purpose being that we might be "conformed to the image of his Son, in order that he [Jesus Christ] might be the firstborn among many brothers." Rom 8:29 (ISV)