1 - biblestudying.net · Web viewThis is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon

Website: Studying the Word of GodAuthors: Brian K. McPherson and Scott McPhersonWeb Address (URL): biblestudying.net

Calvinism Outline1. Introduction

a. Opening Remarksi. Unequivocally we absolutely believe that it is God’s desire, goal,

and course of action to work to have all men on their own recognize and realize the value of God’s ways

1. and, with God’s (resistible) help, to develop the mature and disciplined character to conform themselves to it

ii. we believe that God seeks to fellowship with such men as themselves realize the value of His character and ways and thus share his values of their own accord

iii. although those who do not repent will be forced at the final judgment to admit his ways

1. we believe that God also has the goal of a demonstration that his ways are indeed just, given the fact that other beings recognize that His ways are the only ways that lead to love, life, joy, peace, etc. on their own without His overriding or forcing their assessment

a. not that God needs his creatures consent, but He created to fellowship with His creation and His desire is that they would agree with His ways and values

2. rather than all beings accepting this solely because God exercises His power to CAUSE them to concede the superiority of His ways regardless of their own will or assessment

iv. this is most certainly like a harvest illustration where God is sowing the seed of His Word (His instructions) to the earth (the hearts of men) by His Holy Spirit to get them to bring forth good fruit, which is the deeds they do in conformity to His ways (being perfect even as their Father is perfect)

1. although God works the earth, the earth brings forth the fruits of itself according to the liberty and production power that God placed irrevocably in the nature of mankind and still retained by men,

2. despite God’s sowing seed to all, some brings forth good fruits and others thorns, which are the beliefs and deeds done either in conformity to or in contradiction of God’s ways

3. those who believe God and their belief is a living faith which produces good works, are those crops that possess the desirable traits

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a. these are the “chosen” or “choice” portion from the harvest of the earth

4. those who don’t believe God’s instructions or whose faith does not bring forth good works, have a faith that dies before reaching maturity, before becoming ripe

a. these are the rejected portions of the harvest crop, the un-elect

v. Calvinism instead has all creation conceding to the superiority of God’s ways because God exerts His power upon their wills in a way that supercedes, transcends, and overrides their own assessment

1. For Calvinism, God’s action is explicitly more than resistible help

2. thus, NOT a single creature agrees that God’s ways are correct and superior of his own accord apart from God’s forcing him to do so

a. although not in all cases by brute, “physical” force or violence due to the fact that God also employs painless, undetectable, subconscious suggestion and control

b. What we will coveri. The Definition of Calvinism (TULIP)

ii. The Definition of Free Williii. Historic Context of central New Testament passagesiv. General Concepts (outside the TULIP categories)v. TULIP 1 by 1

vi. History of Calvinism and Free Willc. Recurrent Patterns

i. Calvinist doctrine is formed by1. taking key phrases, terms, and verses out of their

surrounding context2. inputting peculiar and unsupportable meanings into those

phrases and terms3. speak in Free Will terms, which directly contradict

Calvinist claims, in order to make their doctrines seem more acceptable and common sense and at times to reconcile with the obvious

4. relying upon…a. false dilemmas or other logical fallacies such as

causal fallaciesb. misdirection in argument, such as Straw Men or

Red Herrings, that hide or falsely portray the real issue in view

c. ambiguous, vague, or equivocating languaged. Problems of Calvinism

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i. (although all forms of Calvinism have some of these problems, not all forms of Calvinism share these problems equally)

ii. Ultimately, in all forms of Calvinism, all ability to repent, cease from sin, believe, and do good is determined solely by God

iii. Since God and God alone determines the extent to which any man can stop sinning or can believe the Gospel…

iv. Responsibility1. Sin

a. Who is responsible for the occurrence of sin in general?

b. Who is responsible for man continuing to sin?i. Both before the rebirth

ii. And after the rebirthc. Since Calvinism says that God and God alone

determines the extent to which any man can stop sinning, all failure to overcome sin falls solely at God’s feet and must be his will.

2. Believing the truth of Goda. Who is responsible for man’s rejection of the

Gospel (since only God can make a man believe)?b. Who is responsible for a re-born person’s ongoing

failure to perceive and believe the truth of the Gospel?

i. For the splintering of the church into sects with different perceptions of the Gospel and beliefs?

c. Since Calvinism says that God and God alone determines the extent to which any man can perceive or believe the Gospel, all failure to believe correctly or understand falls solely at God’s feet and must be his will.

d. Since Calvinism says that God and God alone determines the extent to which any man can perceive or believe the Gospel, all failure to overcome unbelief falls solely at God’s feet and must be his will.

v. Calvinists generally recognize this contradiction and do not attempt to resolve it

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpThis doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true.

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http://www.reidvillepres.org/tulip.php

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism. The elect are saved unto good works (Ephesians 2:10). Thus, though good works will never bridge the gulf between man and God that was formed in the Fall, good works are a result of God's saving grace. This is what Peter means when he admonishes the Christian reader to make his "calling" and "election" sure (2 Peter 1:10). Bearing the fruit of good works is an indication that God has sown seeds of grace in fertile soil.

NOTES:- Equivocation

o What does “sovereign” mean as the Calvinists use it here? Sovereignty means as the governing authority, God makes the

determination and since no one else shares this authority, “sovereignty” means that God alone makes the determination

The terms “sovereignty” and “tension” in these statements are means for equivocation

o What happens to these statements if we use the meaning that “God alone determines” instead of the term “sovereign”?

These statements would then read, “scripture presents a tension between the fact that God alone determines salvation, and man's responsibility to believe”

But how can man be responsible if man does not exercise determination because God alone determines?

Thus, the “tension” is revealed to be in reality a “contradiction”o Here Calvinists are admitting that there are significant passages of

scripture, which they cannot reconcile to their “monergistic” view of determinism

Calvinists are simply affirming here that their view is true despite the fact that it is incompatible with scripture

(“monergism” is a word Calvinist use, as we will see below)o Furthermore, because Calvinism (articulated more in detail below) is

fundamentally incompatible with human responsibility as a matter of its central thrust concerning God’s sole determination and “sovereignty,” the reality is that the attention paid to “human responsibility” within Calvinism is simply lip-service

It has no practical application, largely because it is not rooted in and is in direct contrast with the primary concerns of Calvinism

- Alternativeso Hyper-Calvinism = recognizing this contradiction and affirming that God

alone determines and consequently that man is not responsible since he exercises no determination

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http://www.reformed.org/calvinism/

o Arminianism = recognizing this contradiction and affirming that man is responsible and therefore does exercise determination and consequently that God does not exercise his sovereignty over these issues

o Bottom Line: despite this contradiction, for which moderate Calvinism admits it has no resolution, the desire to affirm moderate Calvinism and reject its alternatives is asserted here as the reason to maintain this moderate Calvinist position

This is text-book circular reasoning

e. Broad Impact of Calvinist Doctrinesi. Perseverance of the Saints (Once Saved Always Saved, OSAS,

Eternal Security) is believed by many non-Calvinists1. the idea that once saved, a person cannot lose their

salvation a. (even though they may fall into periods of sin or

doubt)ii. Concerning incorrect belief and behavior

NOTE: The items that follow are not speculative or exaggerations on our part but are rooted directly in official statements such as the Westminster Confession.

http://www.pcanet.org/general/cof_contents.htmTHE WESTMINSTER CONFESSION OF FAITH

CHAP. XIV. - Of Saving Faith. 1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened. 2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. 3. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.

1. Lack of human responsibility in practical life (as described above)

a. concerning i. stopping sin

ii. believing correctly

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http://www.pcanet.org/general/cof_contents.htm

b. some basic articulationi. “God hasn’t given me the grace to overcome

that right now”ii. “God isn’t dealing with me in that area right

now”2. Prohibition of judging or correcting

a. on the grounds of lack of responsibilityb. if humans, even Christians, can only believe

correctly and obey when infused with grace to do so, then…

i. if they aren’t changing that behavior or belief, then it is because it is not in God’s timetable yet for them to do so

- since it is only by God’s determination that they do or believe anything good

ii. anyone who does correct or judge their behavior is arrogant and usurping God’s place…

- because they are trying to do the work that God alone can do

- because they are trying to do something that God himself is not yet trying to do in that person’s life

3. Popular acceptance of lack of understanding and division in the church

a. if men can only believe correctly by God’s prerogative, then when the church has different beliefs, it must not be God’s will for them to share the correct understanding

4. as stated above, the attention paid to “human responsibility” within Calvinism is simply lip-service

iii. It has no practical application, largely because it is not rooted in and is in direct contrast with the primary concerns of Calvinism

iv. (We will cover this in more detail as we explore Calvinist doctrines below.)

****2. Defining Calvinism

a. TULIPi. This is the official, standard definition of Calvinism

1. official definition

http://www.britannica.com/eb/article?tocId=9030994&query=synod%20of%20dordt&ct=eb

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“Dort, Synod of – assembly of the Reformed Church of the Netherlands that met at Dort (in full Dordrecht) from Nov. 13, 1618, to May 9, 1619. The synod tried to settle disputes concerning Arminianism (q.v.). In 1610 the Dutch followers of Jacobus Arminius presented to the States General a Remonstrance in five articles that contained their theological views; thus, Dutch Arminians were also called Remonstrants. They rejected the strict Calvinist doctrine of predestination, the doctrine that God elects or chooses those who will be saved. Those who opposed the Remonstrants were the Gomarists, the followers of Franciscus Gomarus, a Dutch theologian who upheld a rigid Calvinism and had carried on a theological controversy with Arminius…The synod then studied the theology of the Remonstrants and declared that it was contrary to Scripture. The canons of Dort were produced; they discussed in detail in five sections the errors of the Remonstrants that were rejected as well as the doctrines that were affirmed. The doctrines affirmed were that predestination is not conditional on belief; that Christ did not die for all; the total depravity of man; the irresistible grace of God; and the impossibility of falling from grace. These canons of Dort, along with the Belgic Confession and the Heidelberg Catechism, remain the theological basis of the Reformed Churches in The Netherlands and of the Christian Reformed Church in North America.” – Britannica.com

2. widely used standard definitiona. R.C. Sproul

i. Sproul’s prominence

- recognized by Hank Hanegraaff (the Bible Answer Man Broadcast) and the Christian Research Institute

http://www.equip.org/store/details.asp?SKU=B512R.C. Sproul is host of the daily radio program Renewing Your Mind, author of more than sixty books, founder and president of Ligonier Ministries, and senior minister at St. Andrews Chapel, Lake Mary, Florida.

- R.C. Sproul’s “Renewing Your Mind” radio program has 300 outlets in 120 countries

http://www.ligonier.org/history.phpDr. R. C. Sproul, theologian, pastor, and teacher is chairman of the board of Ligonier Ministries and can be heard teaching daily on the "Renewing Your Mind" radio broadcast on more than 300 radio outlets in the United States and throughout 120 countries. He holds degrees from Westminster College, Pittsburgh Theological Seminary, the Free University of Amsterdam, and Whitefield Theological Seminary. He has written more than 50 books and has authored scores of magazine articles for evangelical publications. Besides serving on the council of the Alliance of Confessing Evangelicals, Dr. Sproul currently teaches at several seminaries.

- R.C. Sproul “Renewing Your Mind” radio program has 300 outlets in 120 countries

ii. Sproul and TULIP

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http://www.ligonier.org/history.php

http://www.equip.org/store/details.asp?SKU=B512

- NOTE BELOW the reference to the Westminster Confession of Faith

http://www.saintandrewschapel.org/doctrine/about.php

About Saint Andrew's Chapel

Saint Andrew's Chapel is a confessional church whose system of doctrine is formulated in the Westminster Confession of Faith. The Westminster Confession adopts a theology that may be defined as catholic, evangelical and reformed…

The Theology is “reformed” in that, in addition to catholic and evangelical doctrine, the distinctive doctrines of the magisterial Reformers such as Luther, Calvin and Knox are also embraced in a way that distinguishes the Reformed tradition from other Protestant bodies. Reformed theology places great emphasis on the doctrine of God, which doctrine is central to the whole of its theology. In a word, Reformed theology is God-centered. The structure of the Biblical covenant of grace is the framework for this theology. The concept of God’s grace supplies the core of this theology.

The historic five points of Calvinism, simplified in the acrostic TULIP, distinguish Reformed theology at the key points of issue, but in no way exhaust the content of the Reformed faith. These five points include:

T - total depravity U - unconditional election L - limited atonement I - irresistable grace P - perseverance of the saints

…This is a brief summary of the articles contained in the Westminster Confession of Faith. Adherence to the system of doctrine is not required for membership in Saint Andrew's Chapel, but is required of all officers of the church and of those who teach.

iii. General Usage of TULIP

http://www.reidvillepres.org/tulip.phpReidville Presbyterian Church340 College StreetReidville, SC 29375One of the things that makes Presbyterians a little quirky is their love for tulips. This is due in part to one of our doctrinal distinctives. What Presbyterians believe regarding our salvation is summarized in what is commonly called the 5 points of Calvinism, and the five points can be remembered by the acrostic T-U-L-I-P. It spells out one simple fact: God saves sinners.

http://www.opc.org/cce/QandA/5.html

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Orthodox Presbyterian ChurchThere were many students of Arminius in the Reformed Churches in Holland, which till then had believed in Calvin's teaching which Arminius opposed. So the Synod of Dordt (a gathering of the ministers and elders of the Reformed Churches in Holland in the city of Dordt in the Netherlands) was held after Arminius died. The Synod declared these five doctrines of Arminius and his students to be heretical and false. From the Canons (official teachings) of Dordt the five points of Calvinism got their name. And they can be remembered by the letters of that which is famous in Holland: T-U-L-I-P.

http://www.reformed.org/index.htmlThe Center for Reformed Theology and Apologetics (CRTA)Mission StatementThe Center for Reformed Theology and Apologetics (CRTA) is dedicated to providing biblically sound online resources for the edification of God's people. The Center is committed to the system of doctrine known as Calvinism, which we see to be the most biblically faithful systematization of the Bible's teachings. The Owner is a Reformed Christian committed to a strict subscriptionist view of the Westminster Standards, yet many of the articles on this site represent a wider view of the Faith.

http://www.reformed.org/calvinism/trf/part_6.htmlTHE REFORMED FAITHThe Two systems ContrastedWe have said that Christianity comes to its fullest expression in the Reformed Faith. The great advantage of the Reformed Faith is that in the framework of the Five Points of Calvinism it sets forth clearly what the Bible teaches concerning the way of salvation.

Historically, the Five Points of Calvinism have been held by the Presbyterian and Reformed churches and by many Baptists, while the substance of the Five Points of Arminianism has been held by the Methodist and Lutheran churches and also by many Baptists.

The Five Points of Calvinism may be more easily remembered if they are associated with the word T-U-L-I-P:

T - Total InabilityU - Unconditional ElectionL - Limited AtonementI - Irresistible (Efficacious) GraceP - Perseverance of the Saints

iv. Westminster Confession

http://www.bartleby.com/65/cr/creed.html“creed – 1 The Nicene Creed…2 The Athanasian Creed…3 The Apostles’ Creed…4 The Augsburg Confession…5 The Thirty-nine Articles…6 The Westminster Confession

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http://www.bartleby.com/65/cr/creed.html

http://www.reformed.org/calvinism/trf/part_6.html

http://www.reformed.org/index.html

(1645–47), the most celebrated pronouncement of English-speaking Calvinism. It is official in the Church of Scotland, with occasional changes in most of its daughter churches (usually Presbyterian) and among Congregationalists.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=9076688&query=Westminster%20Confession&ct=eb“Westminster Confession – confession of faith of English-speaking Presbyterians. It was produced by the Westminster Assembly, which was called together by the Long Parliament in 1643, during the English Civil War, and met regularly in Westminster Abbey until 1649…In effect a theological consensus of international Calvinism in classic formulation, it consists of 33 chapters, closely reasoned and grave in style, and it provides some latitude among points of view recognized within the orthodoxy of the time. It states that the sole doctrinal authority is Scripture, and it agrees with and restates the doctrines of the Trinity and of Christ from the creeds of the early church. Reformed views of the sacraments, the ministry, and the two covenants of works and grace are given. According to the confession, the doctrine of the eternal decree (predestination) is that “some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death,” and yet “neither is God the author of sin, nor is violence offered to the will of creatures.” – Britannica.com

http://www.pcanet.org/general/cof_contents.htm- This is a website for the Presbyterian Church In America, which contains the full text of the Westminster Confession.- Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints are asserted in the following chapters of the Westminster Confession:

CHAP. VI. - Of the Fall of Man, of Sin, and of the Punishment thereof. CHAP. IX. - Of Free-WillCHAP. X. - Of Effectual Calling. CHAP. XI. - Of Justification. CHAP. XIV. - Of Saving Faith. CHAP. XVII. - Of the Perseverance of the Saints.

3. Conclusion: a. TULIP is the official, standard definition of

Calvinism

ii. Meaning of the Acronym- NOTICE: How each step logically leads to the next so that you can’t have one without the other. - Even the language of these definitions on each point appeals to the later points to further explain itself or what it means.

1. Total Depravity

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http://www.britannica.com/eb/article?tocId=9076688&query=Westminster%20Confession&ct=eb

http://www.britannica.com/eb/article?tocId=9076688&query=Westminster%20Confession&ct=eb

a. Associated Termsi. Hereditary Total Depravity

- Hereditary = Original Sin, inherited from Adam

ii. Total Inabilityiii. Spiritually dead, dead to God, etc.

b. Definition

Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpBriefly, total depravity declares that all men are corrupted by the Fall to the extent that sin penetrates the whole person, leaving them in a state by which they are now by nature spiritually dead and at enmity with God. This results in the bondage of the will to sin by which the sinner is morally unable to incline himself to God, or to convert himself, or to exercise faith without first being spiritually reborn by the sovereign work of the Holy Spirit.

NOTE: Notice that according to Sproul then we are reborn before we believe.

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpTTotal Depravity (Total Inability)

Total Depravity is probably the most misunderstood tenet of Calvinism. When we say that people are "totally depraved," we are speaking about the effects that self-centered behavior (sin) has on each and every person. What we are saying is that every part of our personality has been warped by the power of sin. We are not claiming that people are as bad as they could be or that they are incapable of performing good works.

The person who remains in their original state is not only warped, but they are also dead (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (1 Corinthians 2:14). This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him alive through Christ (Ephesians 2:1-5).

NOTE: As we go, note Calvinists references to John 6 as a key text to support their doctrine.

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.htmlT - Total Inability

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1. Total Inability or Total DepravityBecause 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, 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.

NOTE: Notice again that according to Calvinists we are reborn before we believe.

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/TTotal Depravity (Total Inability)

Total Depravity is probably the most misunderstood tenet of Calvinism. When Calvinists speak of humans as "totally depraved," they are making an extensive, rather than an intensive statement. The effect of the fall upon man is that sin has extended to every part of his personality -- his thinking, his emotions, and his will. Not necessarily that he is intensely sinful, but that sin has extended to his entire being.

The unregenerate (unsaved) man is dead in his sins (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (Mark 4:11f). This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him alive through Christ (Ephesians 2:1-5).

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"T" for Total Depravity. That means that unsaved people are "dead in trespasses and sins." Dead people cannot respond to the things of this life. Dead people can neither hear, see, feel, taste nor smell. Ephesians 2:1 says "And you (Ephesian Christians) [God] made alive who were dead in trespasses and sins." That is, before they became Christians, all members of that church were spiritually dead. They were not able to believe and be saved. It wasn't that they were literally dead. Verse 2 continues, "... in which you once walked according to the course of this world, according to the prince of the power of the air (the devil), [who is] the spirit who now works in the children of disobedience." Yes, the heathen of Ephesus were very much alive to the things of this sinful world in which Satan rules in the hearts of unbelievers. But they are dead to Christ and to God and to the Holy Spirit. In other words, they weren't ABLE to repent and believe in Christ! I Corinthians 2:14 says that "... the NATURAL MAN (the unsaved person) does not

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receive the things of the Spirit of God, for they are foolishness to him (or her); nor CAN he know them, because they are spiritually discerned" (known only through the Holy Spirit). So total depravity means that we were born in unbelief, and our state is hopeless until the Holy Spirit opens our understanding so that we can receive and believe God's Word. One more verse: Jesus, in John 6:44 says, "No one CAN come to Me unless the Father who sent Me DRAWS him; and I will raise him up (in the resurrection) at the last day." Total depravity does not mean that we are as bad as the devil. Some unbelievers are not totally wicked, or else we would all kill one another! But it means that, in the three parts of our souls, sin has taken over: in our THINKING, our FEELINGS and our WILL.


CHAP. VI. - Of the Fall of Man, of Sin, and of the Punishment thereof. 1. Our first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory. 2. By this sin they fell from their original righteousness and communion, with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body. 3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. 4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. 5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin. 6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

CHAP. IX. - Of Free-Will. 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. 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. 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. 4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, that by reason of his remaining

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corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly and immutably free to do good alone in the state of glory only.

c. Points of Interesti. There is some waffling on whether or not

un-reborn men can choose good on any levelii. The repeated reference to the sinner being

“dead” to support this doctrinal pointd. Total Depravity means…

i. As a result of Adam’s Sin, all men from birth are incapable of repenting or believing

e. Relationship to other points of TULIPi. Irresistible Grace

- The Holy Spirit does more than just “assist” a man to believe

- All men remain in this “totally depraved” state, incapable of believing or repenting, until the Holy Spirit regenerates (born again) them

a. This not only “enables” them to believe but because it cannot be resisted (as we will see later), it causes them to repent and believe

b. If God is merely removing the restraints, the irresistible programming to choose sin, imprinted in man by Adam, then men are in affect returning to the state Adam was in before sin. Yet Adam still sinned.

c. Clearly, Adam’s original condition illustrates that God’s goodness is not irresistible even to a man who is not enslaved by sin.

d. So, either the Calvinistic mechanism doesn’t work or there is more to it than God simply removing the restraints of the sinful nature and allowing men to choose freely.

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- Consequently, as we saw from the quotes above, the rebirth occurs BEFORE faith, before any choice to repent or believe

ii. Unconditional Election- Since scripture declares that men are

not saved by their works…- Since men do not have faith of their

own choosing and are thus all equally faithless (as far as their actions and choices are concerned)…

- And since the rebirth comes BEFORE faith and is itself the enabler or cause of faith in a man…

- Men are not elected according to either their faith or their works

- So what are men elected according to?

iii. Limited Atonement- Since, according to Total Depravity,

NOT all men are capable of choosing God but only those who the Holy Spirit regenerates, salvation is never in any way available or accessible to those men pre-selected by God for rejection

- In contrast, Free Will doctrine can have Unlimited Atonement, or atonement provided and available to all men, since all men, even those who ultimately receive damnation, are equally capable of choosing to accept the Gospel

a. Consequently, in the Free Will Atonement if provided for and available to all men but is only applied by faith to those who choose to believe the Gospel

2. Unconditional Electiona. Associated Terms

i. “Sovereignty”b. Definition

Saint Andrew’s Chapel, R.C. Sproul

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http://www.saintandrewschapel.org/doctrine/about.phpUnconditional election refers to God’s sovereign and gracious work of election by which, from all eternity, God determines to exercise saving grace to a particular group of people chosen from out of the mass of fallen humanity. God gives this saving grace according to the good pleasure of His will, and not according to some unforeseen actions, responses, or conditions met by men. God’s election is based purely on His sovereign grace and not upon anything done by humans. The elect are brought to saving faith by the work of the Holy Spirit. The elect receive special grace from God. The non-elect receive common grace, but in the end receive the justice of God.

NOTE: As defined here, by “sovereign work” of grace, Calvinists specifically mean the irresistible drawing of the Holy Spirit.

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpUUnconditional ElectionUnconditional Election is the doctrine which states that God has chosen people whom He would rescue without regard of any "worthiness" in them. In addition they were not chosen because they would accept the grace offered in the Gospel. God has chosen people, based solely upon the counsel of his own will, some for glory and others for damnation (Romans 9:15,21). He has done this act before the foundations of the world (Ephesians 1:4-8).

NOTE: Free Will doctrine does not deny that God made his determinations before the foundation of the world.

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/Unconditional ElectionUnconditional Election is the doctrine which states that God chose those whom he was pleased to bring to a knowledge of himself, not based upon any merit shown by the object of his grace and not based upon his looking forward to discover who would "accept" the offer of the gospel. God has elected, based solely upon the counsel of his own will, some for glory and others for damnation (Romans 9:15,21). He has done this act before the foundations of the world (Ephesians 1:4-8). This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism.

Orthodox Presbyterian Church

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- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html

"U" for Unconditional Election. That means the same as predestination (which in Scripture is referred to as predestination to eternal life). The Bible speaks often of God's elect people. See Romans 8:33: "Who will lay anything to the charge of God's elect?" But we need to go to Romans 8:28-30. There Paul uses the word predestinate. Who are the predestinated ones? Those who love God. Who are those who love God? Those whom He has called according to His purpose. Verse 29 says "Whom He did foreknow, He also predestinated ...." That, by itself, could mean, God, who knows everything - past, present and future - knew that you and I would choose to be saved. Therefore He predestinated us, because he knew that we would, of ourselves, become Christians. But the word "know" in Scripture has different meanings, one of which is to place His love in us, bring us to life, even as Adam "knew" Eve (Genesis 4:1), resulting in the birth of Cain. It has that sense here. God's choice of us was from the foundation of the world. Look at Ephesians 1:3-5. Verse 5: "... having predestined us to adoption of sons by Jesus Christ to Himself, ACCORDING TO THE GOOD PLEASURE OF HIS WILL." Nothing in us poor sinners made Him set His love on us. It was out of the good pleasure of His will -- altogether in Himself -- a mystery to us!


CHAP. X. - Of Effectual Calling. 2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

CHAP. XI. - Of Justification. 1. Those whom God effectually calleth, He also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.

c. Points of Interesti. Notice from the quote by Orthodox

Presbyterian Church…ii. They acknowledge that Romans 8 could

indeed mean that “God, who knows everything - past, present and future - knew that you and I would choose to be saved.

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Therefore He predestinated us, because he knew that we would, of ourselves, become Christians.”

iii. But then they say this isn’t true by assuming a very peculiar definition of “knew” in Romans 8, one similar to how a man, such as Adam, knew Eve in a way analogous to the intimate imputation of intercourse that produces life

d. Unconditional Election means…i. Nothing about men is considered in election

- Not just pertaining to works- But including which men would have

faith or who would love God, etc.ii. God chooses men for his own reasons,

which are unknown to us, that is not declared or revealed

iii. Those He chooses THEN have faith because He chose them and chooses to put faith into them by his Holy Spirit renewing/ regenerating (rebirth) them (whom they cannot resist in this regard)

- predestination is NOT conditional on belief but instead believing is conditional on being predestined

iv. One individual’s election and salvation is not dependant upon anything about that individual (or anything different from the chosen individual to the rejected individual)

e. Relationship to other points of TULIPi. Total Depravity

- Acts as the basis for this- For, if men cannot and therefore do

not believe of their own accord and we know that men aren’t saved by their works, then election cannot be based (conditional) upon anything about the individual himself

- Thus, election must be unconditional and based only on God’s choosing

ii. Irresistible Grace- Even as R.C. Sproul and the

Westminster Confession anticipate, Unconditional Election anticipates and presupposes salvation by

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Irresistible Grace, i.e. the irresistible working of the Holy Spirit

- We have seen this in earlier quotes, too

a. For, if man cannot and does not choose to believe of his own accord, then how does Calvinism assert that man comes to have faith at all, even the elect?

b. Calvinism’s answer is that the Holy Spirit regenerates (born again) individuals and THEN as a result they have faith, which is itself given to them by God

- It cannot be resisted specifically for two reasons

a. Man’s choice is not at work at all in these matters

i. this process simply supersedes and affects the processes of a man’s will rather than being affected by man’s will

b. As expressed repeatedly above, this is a matter of God’s sovereignty, which means that God simply does it without regard for anything about man

i. thus, this process cannot be dependent (conditional) upon either man’s affirmation or his negation of God’s will in this matter

iii. Limited Atonement- since God chose before the world

began who to save without regard for man’s will, there simply was no need to provide atonement for those God had pre-selected to reject

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3. Limited Atonementa. Associated Terms

i. Particular Redemptionb. Definition

Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpLimited atonement means that though the value and merit of Christ’s atonement are unlimited and sufficient to save the whole world and ARE OFFERED TO ALL WHO REPENT AND BELIEVE, the efficacy of the atonement is applied only to the elect, and that, by God’s design. This means that in God’s eternal plan of salvation the atonement was designed to accomplish redemption for the elect and that God’s plan of redemption is not frustrated by the refusal of the impenitent to avail themselves of its benefits. In this sense all for whom the atonement was designed to save, will be saved.

NOTE: - R.C. Sproul is quick to qualify who the atonement is offered to

o It is offered to “all who repent and believe”- But this is deceiving

o because while it sounds open-ended or like an open invitationo from within R.C. Sproul’s Calvinist view…

men are NOT capable of repenting and believing or choosing to so, atonement is offered by God only to the specific, limited group

that God has already determined ahead of time to saveo also because its contrasted against “the refusal of the impenitent to avail

themselves of its benefits,” which implies a refusal (an act of resistance) and a potential to avail/chose even for those God determined to be rejected – Calvinism utterly rejects both of these.

- we will cover this more momentarily

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpLLimited Atonement (Particular Redemption)Limited Atonement is a doctrine offered in answer to the question, "for whose sins did Christ atone?" From a logical perspective, if even one person goes to hell then Jesus did not atone for all. But this doctrine doesn't rest on mere logic. God's Word clearly spells out that Christ died for many people, but not for all (Matthew 26:28). The Bible teaches that Christ died for those whom God gave him to save (John 17:9). Specifically, Christ died for the invisible Church -- the sum total of all those who would ever rightly bear the name "Christian" (Ephesians 5:25). This great truth teaches us with jarring clarity just how much Jesus loves the Christian. He went through the hell that the elect deserved to die while He was on the Cross, so that they might have a righteousness they could never earn.

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NOTE: Although not putting things in clear terms (which we will see momentarily), this statement is at least clear in asserting…

- the Calvinist position that Christ did NOT die for the whole world - but that he died for only a certain number of men - and the rest of mankind simply has no effort made by God to help them, atone for

them, or save them at all. - Thus, in the Calvinist view…

o they are condemned to hell and born with the irresistible tendency to commit sin as a result of Adam’s choice

o and they are never given any chance and no effort is made by God to help them from this miserable condition that they are in through no fault of their own

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.html3. Particular Redemption or Limited AtonementChrist's redeeming work was intended to save the elect only and actually secured salvation for them. His death was 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 unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, therefore guaranteeing their salvation.

NOTE: The word “intended” indicating directly that God only intended to save a certain number of men, not all men.

c. Points of Interesti. There is misdirection at work here in these

statements concerning what “limited” or “unlimited” refers to

- especially in R.C. Sproul’s statementii. What does “limited” or “unlimited” refer to?

- Both Calvinism and Free Will agree to the “UN-limited” SUFFICIENCY of the atonement

a. It is not as though the atonement is only sufficient to save a certain number and beyond that number we’d need another crucifixion and resurrection

b. Christ’s atoning work is sufficient to cover any number/an unlimited

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number of people, no matter how big

- Both Calvinism and Free Will agree to the “limited” APPLICATION of the atonement

a. Neither side thinks that the atonement is applied even to people who don’t believe or that even those without faith are saved and atoned for

b. Who the atonement is applied to is limited to those who believe, those who have faith

- The real disagreement is “who is the atonement AVAILABLE to?” (OFFERED to, PROVIDED for?)

a. Because Free Will holds that any and all men are capable of choosing to believe, the atonement is provided, available, and offered by God to an UNLIMITED number

b. In contrast, because Calvinism holds that men are incapable of choosing to believe and that God determines who will believe, the atonement is only ever provided for, available to, or offered to the very precisely LIMITED number of people that God has selected to make repent and believe

i. Within Calvinism, the rest of mankind never has the atonement available, offered, or provided to them

- The others don’t identify the issues of sufficiency or application at all and thereby assert a confused articulation of the issue

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- R.C. Sproul demonstrates awareness of the issues of sufficiency and application

- But then R.C. Sproul hides the real disagreement in his subtle qualification that the atonement is “offered to all who repent and believe”

a. That statement sounds like it is open-ended and unlimited

i. Especially because Sproul places the phrase of who it was offered to side by side with “the whole world” and on the side of the sentence dealing with “unlimited”

ii. while the “limited” application appears on the other side of both the “though” and the comma

b. but in reality, within the Calvinist view, the offer and availability is not “open-ended” or “unlimited”

c. Thus, R.C. Sproul’s articulation makes it seem as though “limited atonement” refers to the application, which is a very reasonable position

i. When that is not the meaning of Limited Atonement at all

d. And conversely, Sproul makes it seem that Free Will disagrees with “limited” application, when it does not

d. Limited Atonement means…i. The atonement is only ever provided for,

offered to or available to the group of men God has determined to make repent and believe

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- Even though both sides of the debate agree that it is sufficient to cover an unlimited number

- And even though both sides of the debate agree that it is only applied to those who believe and repent

ii. *The meaning is further clarified below in terms of how “Limited Atonement” operates in conjunction with the other points of Calvinism


- The lack of open potential for atonement is a direct consequence of men being unable to choose to believe on their own

- For, it is man’s ability to believe on his own that enables the “open enrollment” or unlimited availability of the atonement

ii. Unconditional Election- This doctrine states that God alone

determines who will believe and that he does so apart from any choice of man

- The lack of open potential for atonement is a direct consequence of God alone determining who will access the atonement

iii. Irresistible Grace- God’s sovereignty must be upheld

and his Grace is defined as “irresistible”

a. The atonement is a work of grace

b. God cannot fail in his atoning efforts

c. Thus, God cannot work atonement for men who end up not atoned for

d. Such an idea would constitute a failure to achieve the end result of his efforts

- *Consequently, atonement must not be provided for more than will receive salvation

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- *Subsequently, atonement is not provided for the whole world or all men through Christ or made available to all men through Christ

- *But atonement is only provided for those whom God chose to make the elect

iv. Perseverance of the Saints- The connection between Limited

Atonement and Irresistible Grace is extended to completion wherein the atoned for cannot end up in hell

4. Irresistible Grace a. Associated Terms

i. Efficacious Grace

http://www.bartleby.com/61/93/E0049300.html“efficacious – Producing or capable of producing a desired effect.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

b. Definition

Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.php

Irresistible grace refers to the grace of regeneration by which God effectually calls His elect inwardly, converting them to Himself, and quickening them from spiritual death to spiritual life. Regeneration is the sovereign and immediate work of the Holy Spirit, working monergistically. This grace is operative, not cooperative, meaning that those who are regenerate always come to saving faith, as they are made willing to come to Christ to whom they most certainly flee and cling for their redemption.

NOTE: http://www.carm.org/dictionary/dic_l-o.htm#_1_111“Monergism – The teaching that God alone is the one who saves. It is opposed to synergism which teaches that God and man work together in salvation. Cults are synergistic. Christianity is monergistic.”

NOTE: Concerning the last sentence of this definition, it remains to be seen whether Christianity requires monergism.

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpI

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http://www.carm.org/dictionary/dic_l-o.htm#_1_111


http://www.bartleby.com/61/93/E0049300.html

Irresistible GraceCan you get away from God's grace? No. The hound of heaven will pursue you until you are happy in God's loving arms. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). People come to Christ when the Father calls them (John 6:44). This truth gives us the confidence that when we share the truth of the Gospel with others, we can trust that the Holy Spirit will draw the elect to God. We don't have to manipulate people or use intimidation tactics to force people into God's Kingdom.

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.html4. The Efficacious Call of the Spirit or Irresistible GraceIn 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 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, 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.

NOTE: - The statement, “The external call (which is made only to the elect) cannot be

rejected” is explained by the related statement below. - It simply means that although the external call goes to everyone, when that

external call is made to the elect, they always accept.

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/IIrresistible GraceThe result of God's Irresistible Grace is the certain response by the elect to the inward call of the Holy Spirit, when the outward call is given by the evangelist or minister of the Word of God. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). Men come to Christ in salvation when the Father calls them (John 6:44), and the very Spirit of God leads God's beloved to repentance (Romans 8:14). What a comfort it is to know that the gospel of Christ will penetrate our hard, sinful hearts and wondrously save us through the gracious inward call of the Holy Spirit (I Peter 5:10)!


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CHAP. X. - Of Effectual Calling.

1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.

2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

c. Points of Interesti. Notice that 3 out of the 5 references above

include statements such as…- “they are made willing to come to

Christ” – R.C. Sproul- “to come freely and willingly to

Christ” – The Center for Reformed Theology and Apologetics (CRTA)

- “as they come most freely, being made willing by His grace…thereby enabled to answer this call” – Westminster Confession

ii. Such statement make it sound as though the Calvinist regeneration by the Spirit merely gives man the option or ability to choose God for the first time

- And that, God’s way being such a great alternative to damnation, everyone makes the right choice of his own accord

iii. But that is clearly not what Calvinism teaches

iv. For these very same quotes assert the following…

- “Irresistible grace refers to the grace of regeneration by which God effectually calls His elect inwardly…Regeneration is the sovereign and immediate work of the Holy Spirit, working

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monergistically. This grace is operative, not cooperative…” – R.C. Sproul

- “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, to come freely and willingly to Christ.” – The Center for Reformed Theology and Apologetics (CRTA)

- “This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein…” – Westminster Confession

v. Given that…- God’s work of grace which calls and

regenerates is “not dependent upon man’s cooperation” and is “operative, not cooperative” but the “sovereign” work of the Spirit, who acting “monergistically,” “causes the elect to cooperate, to believe, to repent” and man is “altogether passive” in this process…

- And that this one-way, non-cooperative work of God cannot be resisted (irresistible)…

- There’s no way we can say that man comes “freely” or “willingly,” or that he is choosing this, or that he is in any way cooperating

vi. This is simple double-speak from Calvinists to give their position the guise of a more moderate, reasonable view

d. Irresistible Grace means…i. God acts to regenerate man and call him to

faithii. Man’s cooperation is not part of the process

iii. Man cannot resist thisiv. Every man to whom this happens ends up

regenerated and believing

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v. Thus, as The Center for Reformed Theology and Apologetics (CRTA) states, “The Spirit graciously causes the elect sinner to cooperate, to believe, to repent…”

vi. *This work of God acts upon man’s will without itself being acted on by that man’s will in any way, neither positively nor negatively


- Irresistible Grace is a direct consequence of Total Depravity doctrine

- the idea that “Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation…is not able, by his own strength, to convert himself, or to prepare himself thereunto,” so that “When God converts a sinner,” he does so “by His grace alone…”

a. Westminster Confession, CHAP. IX. - Of Free-Will

- directly necessitates that this act of God’s grace is done without man’s cooperation and without regard for man’s choice

- thus, since man’s choice is not a factor regarding conversion, God’s conversion of a man cannot be resisted by that man

ii. Unconditional Election- Irresistible Grace goes hand in hand

with Unconditional Electiona. Since Unconditional Election

asserts that God chooses men according to His own sovereign desire and not according to anything within them

Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpUnconditional election refers to God’s sovereign and gracious work of election by which, from all eternity, God determines to exercise saving grace to a particular group of

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people chosen from out of the mass of fallen humanity. God gives this saving grace according to the good pleasure of His will, and not according to some unforeseen actions, responses, or conditions met by men.

b. Consequently, Irresistible Grace follows this up by necessarily asserting that no “action” “response” or “condition” of man’s is cooperating during the actual conversion itself

c. NOTE: How R.C. Sproul’s own segment on Total Depravity includes an assertion of Irresistible Grace

iii. Limited Atonement- In between God’s election without

regard for anything about man (Unconditional Election)…

- and God’s conversion of man without any cooperation from that man (Irresistible Grace)..

- …stands God providing atonement for only those he determined to cause to convert and believe

a. There is no need to provide atonement for others since God will not make them convert

b. The principle behind “Irresistible Grace,” that due to the involvement of “sovereignty,” God cannot and will not fail to accomplish what he sets forth to do, also indicates that for God to work toward the atonement of any man necessitates God’s accomplishment of that atonement

c. Thus, there can be no laboring to atone for the un-elect

iv. Perseverance of the Saints

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- Irresistible Grace and Perseverance of the Saints also go hand in hand

- Here, the “irresistible” nature of God’s work within a man to accomplish his salvation above and beyond that man’s own cooperation is merely extended beyond the point of conversion to the final realization and end result of salvation

- So, just as God’s grace is irresistible at the first, it remains so until a man’s dying breath

a. God did not start out acting sovereign in conversion only to have his efforts derailed afterward by a man’s failure to comply or cooperate in salvation

b. what a man cannot obtain by choice, he cannot lose by choice either

c. From beginning to end, man’s salvation is beyond his own power to choose or reject

5. Perseverance of the Saintsa. Associated Terms

i. Eternal Security- Salvation is permanently secure

without possibility of ever being lostii. Once Saved Always Saved (OSAS)

b. Definition

Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpPerseverance of the saints means that those who are truly regenerate and truly come to saving faith will never lose their salvation. They may fall via manifold temptations and spiritual weakness, even into radical sin but never fully and finally because God, by His grace, preserves them. The intercession of Christ for the elect is efficacious unto eternity.

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpPPerseverance of the Saints

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Perseverance of the Saints is a doctrine which states that the saints (those whom God has saved) will remain in God's hand until they are glorified and brought to abide with him in heaven. Romans 8:28-30 makes it clear that when a person truly has been regenerated by God, nothing can separate him from God. God promises to keep working on you until He takes you to be with Him, and then you will be made perfect (Phil. 1:6).

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/PPerseverance of the SaintsPerseverance of the Saints is a doctrine which states that the saints (those whom God has saved) will remain in God's hand until they are glorified and brought to abide with him in heaven. Romans 8:28-39 makes it clear that when a person truly has been regenerated by God, he will remain in God's stead. The work of sanctification which God has brought about in his elect will continue until it reaches its fulfillment in eternal life (Phil. 1:6). Christ assures the elect that he will not lose them and that they will be glorified at the "last day" (John 6:39). The Calvinist stands upon the Word of God and trusts in Christ's promise that he will perfectly fulfill the will of the Father in saving all the elect.

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.html5. Perseverance of the SaintsAll who are 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.

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"P" for Perseverance of the Saints. God's true people are those who continue in following Jesus (believing in Him) to the end of their lives. There are hosts of people who "believe" and then fall away, never to return to Christ. But John 6:44, quoted under "T" above, ends by saying, "... and I will raise him up at the last day." Also, read again Romans 8:28-30. Those who really love God, are called, etc, will be glorified. It's like riding on a merry-go-round. Once on, you can't get off till it stops. God will not "half-save" anybody. Read 1 John 2:18-19. Like Judas who left the Lord during the Last Supper (John 13:30) and went out (to betray Jesus), those who betray Him will go into everlasting darkness! True Christians often "backslide," but they will repent and return to God's favor. "Apostates," however, never return because they weren't real Christians in the first place.

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CHAP. XI. - Of Justification. 5. God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

CHAP. XVII. - Of the Perseverance of the Saints. 1. They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. 2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

c. Points of Interesti. Use of phrases like “they humble

themselves…and renew their faith and repentance” implies that men are involved (synergism) – Calvinism should not use such language, its misleading

ii. It is not unusual for some Non-Calvinists to hold only to this final point of the five points of Calvinism

iii. The usage of the word “truly” in the quotes above.

- This “qualifier” is how Calvinists explain people (perhaps like Judas) who they are forced to admit did not attain salvation

- Those persons are simply qualified as “never truly” being saved to begin with

- This is simple circular reasoninga. Affirm the conclusion that no

one can lose salvationb. Then reclassify all cases

where individuals did not attain salvation as “never

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truly converting” and “only apparent conversions”

c. Including Biblical examples no matter what kind of language is used to describe the person, such as…

Examples:- In the case of Judas, the same word for “chosen” or “elect”- “believed” “continue in faith”- “to receive the grace of God”- “make your calling and election sure”- “departing from the faith” “brethren…erring from the truth” “overthrow the faith” “brethren departing from the living God” “beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness”- “have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome”- Hebrews 6:4-6 “4 …those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away…”

d. Perseverance of the Saints means…i. Once converted, salvation cannot be lost

- Not through sin or growing doubt- The saved are incapable of crossing

any disqualifying “threshold”- They simply cannot resist God’s

efforts to save and sanctify thema. Just as men’s choice and

cooperation is not a part of their conversion, neither is it a part of their persevering in salvation

ii. *This work of God acts upon man’s will without itself being acted on by that man’s will in any way, neither positively nor negatively


- From start to finish man’s incapacity to repent or believe or respond to God results in his not having any cooperative role in his own salvation

ii. Unconditional Election

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- Man is neither chosen, converts, or perseveres through any quality or choice of his own

a. Thus, there is no distinction between the elect and the un-elect – neither can or do chose God, neither exhibit any trait or quality or responsiveness favorable to God, neither (necessarily) discontinue sin or are unsusceptible to falling into it

iii. Limited Atonement- The stress on God’s completing,

rather than falling short, in his labor to save a man underlines why atonement cannot be provided for those who are unelect

a. For, if God labored to atone for any man, then his labor to atone would necessarily perservere in order to reach its complete and successful conclusion – their salvation

iv. Irresistible Grace- The irresistible and non-cooperative

nature of God’s causing a man to convert, repent, and believe continues throughout the rest of his life in the same irresistible, non-cooperative, transcending manner

- *This work of God acts upon man’s will without itself being acted on by that man’s will in any way, neither positively nor negatively

iii. Summary of the Relationship of 1 concept in TULIP to the next1. each point builds logically on the previous point(s)2. each point logically necessitates the next3. Summary:

a. Total Depravity – due to Adam’s sin, man is unable to respond, repent, believe, convert, or prepare himself for conversion

b. Unconditional Election – since there is nothing good or qualifying, including belief, that is in any

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man AND belief and obedience are the result of God’s non-cooperative efforts…

i. election is SOLELY based upon God’s choice

ii. God’s choice is NOT based upon anything in man or about an individual man

iii. Why God chose who He chose is undefined, undeclared in scripture, or unknown

c. Limited Atonement – i. since men are incapable of choosing to

believe AND only God determines who will believe, no atonement is provided for or needs to be provided for those whom God has decided not to make convert

ii. since God’s work from start to finish in salvation cannot fail due to its “sovereign” nature, God cannot (or does not) labor to atone for men who will not receive that atonement

d. Irresistible Grace – since men are incapable of responding, repenting, believing, converting, or preparing themselves for conversion…

i. a man’s conversion is and can only be SOLELY the work of God

ii. and does NOT INVOLVE or in any way DEPEND UPON a man’s cooperation, voluntary compliance, consent, mental assent, or willing participation, neither before or after the fact

- (This work of God acts upon man’s will without itself being acted on by that man’s will in any way, neither positively nor negatively)

e. Perseverance of the Saints – since man is not a cooperative agent in his salvation AND God’s labor of grace is “sovereign” and cannot fail, the saved man is INCAPABLE of doing anything that will disqualify his salvation

i. Once God converts a man, that man cannot in any way fail to obtain salvation

iv. Just One of the Consequences1. If man cannot will good or cease from evil of his own free

will2. AND all will to do good and cease from evil comes from

God alone3. …then what happens when a Christian cannot stop sinning?

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a. A Christian is powerless to overcome and unable to will it himself.

b. God must not will for them to stop yet.c. God must will for them to remain in sin

4. we’re not making this up – its in the Westminster Confession

a. notice that the Westminster Confession asserts this is true not just concerning sin but believing correct doctrine also

i. thus, a Christian who fails to believe correct teaching is powerless to change their beliefs and believe correctly

ii. God must not will for them to understand and believe correctly

- God must will for them to believe false doctrinal positions

iii. Consequently, God must will the divisions in the Church



NOTE: - How can a sovereign, irresistible and efficacious act of God “often and many ways assailed, and weakened”? Doesn’t this undermine all three descriptors? There is equivocation occurring here on all three descriptors.- The phrase “get the victory,” as in getting the victory over sin and wrong beliefs, only comes from the faith which is the sovereign, non-cooperative, monergistic work of the Holy Spirit that occurs apart from man’s own choice in the matter.

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v. Acknowledged Contradiction Within Calvinism…1. Acknowledges the “tension” or contradiction between

a. the idea that God alone determines who is saved, an act which is not “co-operative” with man

b. AND man’s responsibility to believe and repent, although he holds no part in the determining process

2. Asserts that scripture teaches both of these concepts3. Acknowledges that Calvinism cannot resolve these two

contrary claims

****3. Definition of Free Will (particularly in contrast to the Five Points of Calvinism)

a. Recent (i.e. Post-Calvin) Historyi. Calvinism arises to such prominence that it largely overtakes or

eclipses Free Will in the Western Church, coming out of Europeii. The result is that Free Will can and is frequently defined in terms

of the opposing views to the Five Points of Calvinismiii. This modern definition does historically arise out of the Synod of

Dordt


“Dort, Synod of – assembly of the Reformed Church of the Netherlands that met at Dort (in full Dordrecht) from Nov. 13, 1618, to May 9, 1619. The synod tried to settle disputes concerning Arminianism (q.v.). In 1610 the Dutch followers of Jacobus Arminius presented to the States General a Remonstrance in five articles that contained their theological views; thus, Dutch Arminians were also called Remonstrants. They rejected the strict Calvinist doctrine of predestination, the doctrine that God elects or chooses those who will be saved. Those who opposed the Remonstrants were the Gomarists, the followers of Franciscus Gomarus, a Dutch theologian who upheld a rigid Calvinism and had carried on a theological controversy with Arminius…The synod then studied the theology of the Remonstrants and declared that it was contrary to Scripture. The canons of Dort were produced; they discussed in detail in five sections the errors of the Remonstrants that were rejected as well as the doctrines that were affirmed. The doctrines affirmed were that predestination is not conditional on belief; that Christ did not die for all; the total depravity of man; the irresistible grace of God; and the impossibility of falling from grace. These canons of Dort, along with the Belgic Confession and the Heidelberg Catechism, remain the theological basis of the Reformed Churches in The Netherlands and of the Christian Reformed Church in North America.” – Britannica.com

b. Ancient Origins/Continuity of Free Will (i.e. Pre-Calvin, Pre-Augustine, even Pre-Pelagius)

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i. Free Will doctrine can demonstrably be traced back to the records of not only the Bible, both New and Old Testament, but to the earliest Post-Canonical writers

ii. So, ultimately, Free Will doctrine is NOT solely defined in terms of the opposite view of Calvinism

iii. Free Will has tenets and a definition that pre-date Calvin and Augustine

c. Definition in Contrast to the Five Points of Calvinismi. Free Will (Ability to Choose God) vs. Total Depravity

Calvinist ArticulationThe Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.htmlTHE "FIVE POINTS" OF ARMINIANISM

1. Free-Will or Human AbilityAlthough human nature was seriously affected by the fall, man has not been left in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe, but He does not interfere with man's freedom. Each sinner posses a free will, and his eternal destiny depends on how he uses it. Man's freedom consists of his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature. The sinner has the power to either cooperate with God's Spirit and be regenerated or resist God's grace and perish. The lost sinner needs the Spirit's assistance, but he does not have to be regenerated by the Spirit before he can believe, for faith is man's act and precedes the new birth. Faith is the sinner's gift to God; it is man's contribution to salvation.

Free Will Articulation1. Adam’s sin affected his nature and he passed on that

example to his offspring2. in this way, sin’s effect upon Adam and his offspring

changed an innocent race into a race handicapped by sinful habit

3. but Adam’s sin did not render either him or his offspring utterly incapable of choosing God, obeying God, believing God, responding to God, or repenting

4. while the example we receive from Adam directs us to entertain evil and to commit sin, in His mercy, the Spirit of God continues to work on all men (originally through nature but subsequently through special revelation as defined by God’s word revealed through prophets and apostles in both the initial oral and later written forms) to discipline men and persuade them to repent

5. this ongoing effort of God by his Spirit endeavors to keep men soft and pliable, despite their sin and even as they resist for long periods of both history and the life of each individual

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ii. Conditional Election vs. Unconditional Election


2. Conditional ElectionGod's choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the gospel. Election therefore was determined by or conditioned upon what man would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit) but resulted solely from man's will. It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner's choice of Christ, not God's choice of the sinner, is the ultimate cause of salvation.

Free Will Articulation1. God both foreknew and recorded who the elect would be,

who would be saved and who would not before the world began

a. God’s foreknowledge foresaw who would believe and love him

2. God’s election (or selection) was made upon the basis of who God foresaw would believe and love him

a. Similar to how a farmer might select the best of the crops for his own based upon which had the choice qualities that he desired

b. God continues to “water” and “nourish” all mankind side by side, both the wheat and the tares, those who will and won’t ultimately be saved, in order that this harvest will come to full fruition

3. God’s determinations concerning the elect are BASED UPON his foreknowledge of who would believe and love him

a. Scripture’s discussion of what God “determines” concerning election and salvation is limited to the “means and manner of salvation”

b. “who” is NEVER listed in scripture as something God determines

iii. Unlimited Provision of Atonement vs. Limited Atonement

Calvinist Articulation

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The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.htmlTHE "FIVE POINTS" OF ARMINIANISM

3. Universal Redemption or General AtonementChrist's redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all men and for every man, only those who believe on Him are saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone's sins. Christ's redemption becomes effective only if man chooses to accept it.

Free Will Articulation1. because man remains able to choose God 2. AND “who” is elect is not something scripture says God

“determines”3. the atonement is provided for literally “whoever” would

freely choose to accept ita. it is available to allb. it is accessible to all by choice

4. although God knows how many will ultimately accept the atonement he has provided to all, God himself places no limit on how many, on the availability, or the accessibility of it

5. The Calvinist assessment that under a Free Will view Jesus’ atoning work doesn’t secure anyone’s salvation or put away anyone’s sin is an unfair characterization

a. By shifting the means of salvation to the acceptance of Jesus’ atoning work rather than the atoning work itself they portray Jesus’ atoning work as impotent under the Free Will view

b. However, the same can be said of the Calvinist view, it would be God’s choice to force someone to accept which secures salvation and puts away their sin and not Jesus’ atoning work itself

6. In fact, both Calvinism and Free Will distribute the means of salvation for the elect to two actions working together: 1) the atoning work of Christ and 2) the accepting of this work by men

a. The only difference between Calvinism and Free Will theology is who is taking part in the second action

b. Both views hold that God provided atonement knowing beforehand that some would receive it (whether by His choice as in Calvinism or by each man’s choice as in Free Will)

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c. Under neither view was Jesus’ atoning work in jeopardy of being in vain or ineffectual for securing salvation or putting away sins

d. In both views Jesus’ atoning work secured salvation and put away the sin of those God foreknew would receive (who otherwise would not have had a means of reconciliation with God since they could not create one of themselves)

iv. Resisting the Holy Spirit vs. Irresistible Grace


4. The Holy Spirit Can Be Effectually ResistedThe Spirit calls inwardly all those who are called outwardly by the gospel invitation; He does all that He can to bring every sinner to salvation. But inasmuch as man is free, he can successfully resist the Spirit's call. The Spirit cannot regenerate the sinner until he believes; faith (which is man's contribution) proceeds and makes possible the new birth. Thus, man's free will limits the Spirit in the application of Christ's saving work. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God's grace, therefore, is not invincible; it can be, and often is, resisted and thwarted by man.

Free Will Articulation1. The work of the Holy Spirit to draw and persuade men to

repent and believe can and is frequently resisted by men2. furthermore, faith and repentance are PREREQUISITES to

(or conditions for) the rebirth (regeneration by the Holy Spirit) rather than CONSEQUENCES of an non-cooperative regeneration

3. Two misleading statements are made in the above Calvinist (mis)characterization of the Free Will view on this topic

a. Free Will theology holds that the HS can and does draw all men to Christ (John 12:32), but that all men can potentially resist this drawing and that some do so

b. Free Will theology does hold that God’s grace is invincible since as long as a man continues to believe nothing else can overcome, interfere with, or impede their reception of promises (salvation) granted by God’s grace

i. Free Will theology holds that only God’s calling is not invincible in that it does not

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always result in salvation since some men do resist it

v. Departing from the Faith vs. Perseverance of the Saints


5. Falling from GraceThose who believe and are truly saved can lose their salvation by failing to keep up their faith, etc. All Arminians have not been agreed on this point; some have held that believers are eternally secure in Christ - that once a sinner is regenerated, he can never be lost.

Free Will Articulation1. since the Holy Spirit can and is resisted, even a regenerated

individual can fall away and lose salvation2. this occurs through the ongoing entanglement of sin, which

IF UNCHECKED, can lead to a willful denunciation and rejection of the professed faith in Christ Jesus (i.e., disbelief)

3. as long as a person is still alive, the willful denunciation must take place in order for a person to lose their salvation

4. as long as a person is still alive, continued sin on its own will not disqualify from salvation

d. Resolving All Pointsi. (As we will see) all scriptural statements involved in the debate

work simply and easily in accordance with these five points of Free Will Theology

ii. Free Will doctrine also reconciles the “tension” (contradiction) acknowledge by “moderate” Calvinists

1. …concerning the Calvinist doctrine that…a. God alone determines who will believeb. and at the same time men is still somehow

responsible for whether or not they believe

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism.

2. Free Will asserts simply…

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a. that men are responsible because God does not determine who believes and who does not

b. Because men are capable of believing, they are all held responsible for whether or not they do so

3. Instead, God exercises sovereignty as Judge concerning how both obedience and disobedience will be dealt with

a. In that aspect is God’s sovereignty at work and inescapably so

****4. General Concepts (outside the TULIP categories)

a. Sovereigntyi. Introductory Comments

1. In a philosophical argument, Calvinists try to assert that God’s sovereignty is at stake

a. that Free Will theology has a view of God in which God is insufficiently sovereign or “less” sovereign

b. conversely, according to the argument, only Calvinism upholds the sovereignty of God

ii. Calvinist quotes

NOTE: In the quotes below, note how often the discussion of God’s sovereignty is relegated and ascribed, NOT to all events in history, but ONLY to salvation or regeneration.

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.html2. Unconditional ElectionGod'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 of 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.

http://www.proclamation.org/sermon/_072703am.htmlProclamation Presbyterian Church Dr. Peter A. LillbackThe Greatness of Grace - Matt 20:1-34; Luke 19: 1-10July 27, 2003 AM

I. What Grace Is. Matthew 20:1-19.

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http://www.proclamation.org/sermon/_072703am.html


A. Sovereign Grace: The saving work of God in the Kingdom of Heaven reflects the sovereignty of a King. This passage illustrates God's Unconditional Election, or the "U" of the TULIP. Salvation is not by merit, but by grace. (Matthew 20:1-16.)


The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/index.html?mainframe=5Points_Dabney.htmlThe Five Points of Calvinismby R.L. Dabney

American Presbyterian theologianChaplain to Gen. Stonewall Jackson during the Civil War

III. GOD'S ELECTION.The whole difference between Presbyterians and intelligent Arminians is this: We believe that God's election of individuals is unconditioned and sovereign. They believe that while eternal and particular, it is on account of God's eternal, omniscient foresight of the given sinner's future faith and repentance, and perseverance in holy living. But we Presbyterians must dissent for these reasons: It is inconsistent with the eternity, omnipotence, and sovereignty of the great first cause to represent his eternal purposes thus, as grounded in, or conditioned on, anything which one of his dependent creatures would hereafter contingently do or leave undone.

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.AA ministry of the Committee on Christian EducationThe Orthodox Presbyterian ChurchBox P · Willow Grove, PA 19090

http://www.opc.org/cce/QandA/5.htmlFree will / predestination "I" for Irresistible Grace. This simply means that, because God is the sovereign God, He will succeed in saving those whom He has chosen.

iii. What do Calvinists mean by “sovereign”?1. Here is the definition for “sovereign”

http://www.bartleby.com/61/29/S0592900.html“Sovereign – NOUN: 1. One that exercises supreme, permanent authority, especially in a nation or other governmental unit, as: a. A king, queen, or other noble person who serves as chief of state; a ruler or monarch. b. A national governing council or committee. 2. A nation that governs territory outside its borders. 3. A gold coin formerly used in

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http://www.bartleby.com/61/29/S0592900.html


http://www.reformed.org/calvinism/index.html?mainframe=5Points_Dabney.html


Great Britain. ADJECTIVE: 1. Self-governing; independent: a sovereign state. 2. Having supreme rank or power: a sovereign prince. 3. Paramount; supreme: Her sovereign virtue is compassion. 4a. Of superlative strength or efficacy: a sovereign remedy. b. Unmitigated: sovereign contempt.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

http://www.bartleby.com/61/30/S0593000.html“Sovereignty – 1. Supremacy of authority or rule as exercised by a sovereign or sovereign state. 2. Royal rank, authority, or power. 3. Complete independence and self-government. 4. A territory existing as an independent state.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

http://www.britannica.com/dictionary?book=Dictionary&va=sovereignty&query=sovereignty“Sovereignty – Function: noun 1 obsolete : supreme excellence or an example of it2 a : supreme power especially over a body politic b : freedom from external control : AUTONOMY c : controlling influence 3 : one that is sovereign; especially : an autonomous state” – Merriam-Webster's Online Dictionary

2. Here there is equivocationa. issue of “authority” and “jurisdiction” vs. “control”

and “causality”b. Free Will theology wholeheartedly asserts the

primary, standard definition of “sovereignty” when it comes to God

i. Free Will affirms that there is no authority higher than God

- and, thus, nothing capable of forcing His decision or action

ii. Free Will affirms that God, by nature, holds the ultimate authority

- This authority is exercised by God particularly in final judgment

- Until such time, God is not fully exercising His jurisdictional authority

iii. Free Will doesn’t even deny (but fully and unequivocally affirms) that God’s choice to show mercy and graciously forgive was…

- Unforced upon God but a matter of His sole prerogative

a. So, Free Will Grace is also a sovereign act, and therefore Sovereign Grace

c. Consequently, Free Will understands God’s sovereignty to be identical to that of a King

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http://www.britannica.com/dictionary?book=Dictionary&va=sovereignty&query=sovereignty

http://www.britannica.com/dictionary?book=Dictionary&va=sovereignty&query=sovereignty

http://www.bartleby.com/61/30/S0593000.html

i. A king has the highest rank of authority and no one can force the king’s choice or action

ii. A king’s authority is primarily expressed in his ability to execute justice

iii. Yet a king does not cause or control every action, thought, or event within his realm

iv. Nor does the sovereignty of a king in granting mercy in any way require or imply that the king controls or causes a subject to accept that mercy

- Conversely, the refusal of any subject to accept mercy in no way lessens or demeans the sovereignty of the king

a. Neither his power to execute justice

b. Nor his autonomy to offer mercy of his own prerogative

d. Since all of these things are well within the concept of God’s kingly sovereignty, what more do Calvinists insist God’s sovereignty involves?

i. Does it involve willing and controlling (in a causative sense) every thought or event in the realm under his authority?

- If that is the case, the in order for God to be “sovereign,” sin and evil must be something He causes and wills

ii. Yet Calvinists themselves (particularly the more moderate) shrink back from asserting a definition of sovereignty that requires EVERYTHING that occurs to be God’s will and caused by God

- In particular, sin is often left out, in the sense that Calvinists deny that God is the author of sin, willing it and causing it in the same way that He determines salvation

a. And so they limit “sovereignty” to the area of salvation (as quotes above and below will demonstrate)

- BUT as soon as they limit the “number” of events that occur because God wills and causes them to less than EVERYTHING, there

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definition of God’s sovereignty is no “more” than in Free Will

a. Effectively, both systems affirm that God exercises sovereignty only over certain spheres or categories of events

i. Calvinism concerning salvation

ii. Free Will particularly concerning God’s role as the Judge and King as expressed in the Final Judgment

e. In particularly, Calvinists take this common term “sovereign,” as we might think of a king’s sovereignty, and change the meaning to refer instead to “monergism” or “sole determinism”

i. As if “sovereignty” meant or required “sole determinism”

- Or, as if “sovereignty” meant “irresistible”

a. (as in, a king who offers mercy, which is declined)

NOTE: http://www.carm.org/dictionary/dic_l-o.htm#_1_111“Monergism – The teaching that God alone is the one who saves. It is opposed to synergism which teaches that God and man work together in salvation. Cults are synergistic. Christianity is monergistic.”

ii. In the quote below, R.C. Sproul equates the Calvinist view of “sovereignty” with monergism

- Notice also (like the quotes above) that R.C. Sproul limits his assertion of God’s sovereignty to God’s work in “salvation” and does NOT apply it broadly to every event in history and eternity

http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“The sovereignty of grace found expression in their thinking at a more profound level still in the doctrine of monergistic regeneration.2...At the time of the Reformation, all

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http://www.bible-researcher.com/sproul1.html

http://www.carm.org/dictionary/dic_l-o.htm#_1_111

the reformers agreed on one point: the moral inability of fallen human beings to incline themselves to the things of God; that all people, in order to be saved, are totally dependent, not ninety-nine percent, but one hundred percent dependent upon the monergistic work of regeneration in order to come to faith, and that faith itself is a gift of God. It's not that we are offered salvation and that we will be born again if we choose to believe. But we can't even believe until God in his grace and in his mercy first changes the disposition of our souls through his sovereign work of regeneration...If you mean by free will the ability for fallen human beings to incline themselves and exercise that will to choose the things of God without the prior monergistic work of regeneration then, said Calvin, free will is far too grandiose a term to apply to a human being...It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work, and a betrayal of the Reformation because it denied the sovereignty of God in saving sinners, which was the deepest religious and theological principle of the reformers' thought.”

f. CONCLUSIONSi. Effectively, Calvinists switch the concept of

sovereignty for their doctrine of monergism (or “irresistibility”)

- Which is circular reasoning – assume the term “sovereignty” necessarily includes the controversial claim of “monergistic action in salvation”

ii. Calvinists use the term “sovereignty” because

- It makes their audiences or students think that something very essential is at stake – the very rule and omnipotence of God

- And then, in mid argument, they switch the definition from “sovereignty” in the sense of a king, to monergism

a. Which is a classic example of the logical fallacy known as “equivocation”

Fallacies of AmbiguityEquivocation: the same term is used with two different meanings

- Here Calvinists are simply trying to win their argument that mercy and grace are NOT an offer or even a normal command (which can be broken) but some sort of super-

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command (which cannot be broken and which God keeps from being broken)

a. But without ever having to actually make such an argument

b. We’ll cover this issue more below when we discuss the question of exactly what the Bible says that God has determined

iii. Ultimately, when all the smoke of this equivocation is cleared away…

- Free Will theology has a God who is perfectly sovereign

- and no less “sovereign” (or less limited in his exercise of sovereignty) than in Calvinism

a. Free Will theology is simply less monergistic

iv. If Calvinists want to articulate this criticsm of Free Will, they should do so accurately and charge that the Free Will view of God does not operate “monergistically” particularly with regard to salvation (forcing us to accept His mercy, i.e. “irresistible”)

- But they don’t, because obviously that kind of a charge doesn’t sound so shocking or convincing or sensational as charging that Free Will’s view of God is “not sovereign”

- It is also obviously circular: charging your opponents with error solely because they disagree with your view

v. Ultimately, the issue of “sovereignty” in the debate is a false, misleading, and empty accusation from Calvinism

b. Historic Context of First Century Israel – “The partial blinding of Israel so that the crucifixion could occur.”

i. Some of the information below was compiled by Tim Warner and can be found at the following URL’s:

1. Calvinism & John 6, http://www.pfrs.org/calvinism/calvin10.html

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http://www.pfrs.org/calvinism/calvin10.html

2. Calvinism & John 6, Response to Dr. James White's Rebuttal - Part I John 6, http://www.pfrs.org/calvinism/calvin10a.html

3. Calvinism & John 6, Response to Dr. James White's Rebuttal - Part I John 6, http://www.pfrs.org/calvinism/calvin10b.html

4. Calvinism, Romans 9 & Ephesians 1, http://www.pfrs.org/calvinism/calvin11.html

ii. Introductory Comments1. The first century AD was one of the most critical points in

God’s unfolding work and plan to redeem mankind2. The first advent of Christ involved a very paradoxical

dynamica. God coming in the flesh to his own people in

fulfillment of their scriptures and preaching irrefutable truth accompanied by innumerable miraculous proofs

b. Despite these mighty proofs and profound teachings, God’s own people had to reject and crucifying him

3. How were both of these 2 items going to occur?a. The most remarkable demonstration of God’s truth

ever b. AND the most remarkable rejection of God’s

testimony ever4. And all of this within just 3 short years of Jesus’ ministry

a. these 3 years comprise a historic circumstance unlike any other

b. the Jews living in Judea during these 3 years of Jesus’ life lived in a very unique situation

5. In order for both of these 2 extraordinary items to occur side by side (and the Gospel to go to the Gentiles), a temporary hardening of the people of Israel took place

a. The Particulars…i. Before Christ comes, the first century

Jewish people exercised Free Will and for the most part, as often in their history, lived unmindful of or contrary to God’s laws

- This was something they chose of their own accord

- Then God just hardens them to make sure they stay that way long enough for the crucifixion to occur and don’t convert in masses at Christ’s preaching

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http://www.pfrs.org/calvinism/calvin10b.html

http://www.pfrs.org/calvinism/calvin10a.html

ii. Its important to note that the hardening, in which God works to prevent them from being able to convert, does not take place UNTIL the ministry of Christ

- Before that time, the Jews are able to choose freely

- In this way, this understanding does not lend any support to Total Depravity, which holds that we are unable to repent from conception or birth due to Adam’s sin

iii. Also, because the Jewish people of that time were disobedient of their own choosing and God simply hardens them in a condition that they were choosing already for themselves, it is not as though…

- God had to make them evil or compel them to crucify Christ

- They are exonerated or acquitted of the crucifixion, since they had already chosen their ungodly state before they were temporarily hardened in their chosen condition

6. Perhaps the foundational error made by Calvinism is that Calvinists either ignore or fail to take into account this historical setting

a. which commentaries such as Paul’s in Romans 9 have in view

b. consequently, Calvinists interpret these comments as applying to the WHOLE of mankind as a result of Adam’s sin

i. from this error comes Total Depravityii. and the rest of the five points of Calvinism

logically flow from Total Depravity7. Example of Calvinism misapplying this unique scenario as

the de facto state for all mankind as a result of Adam’s original sin

http://www.proclamation.org/sermon/_072703am.htmlProclamation Presbyterian Church • Dr. Peter A. LillbackB. Costly Grace. The Costliness of the Cross. Grace is free, but it is not cheap. This illustrates the "T" of the TULIP - man's fallenness was so great that we rejected and crucified the Lord of Glory when He came.

****

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iii. Where do we learn about this first century context and the uniqueness of this hardening on Israel to accomplish the crucifixion?

1. Context supplied by scripture itselfa. The crucifixion could NOT be made widely or

openly known ahead of time

1 Corinthians 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

b. If the crucifixion had been made known to the Jewish people or their leaders beforehand or had been discovered by the spiritual rulers in high places spoken of by Paul in Ephesians 6:12, they would NOT have crucified Jesus Christ

i. Consequently, without the crucifixion no atonement would have been provided for mankind

Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Acts 4:25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done.

ii. Even the apostles, namely Peter, when told about the crucifixion, desired to prevent it from happening

Matthew 16:21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Mark 8:31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed,

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and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

c. the crucifixion had to go forwardi. God took steps to keep it from being

understood beforehandii. AND to keep it from being stopped

iii. This meant that the Jews at large and their leaders could NOT turn from their sinful state to obey the teaching of Jesus Christ

- For had they accepted Jesus, they never would have crucified them

iv. However, notice that the scripture speaks of them as already being “turned away” from God so that they were in a position where they should not “turn toward” him

- This means that God is enacting a hardening on people who were already sinners

- but if the hardening had to be put on them for that 3 years, then they were not already or automatically or normally in a hardened state

v. STRATEGIES THAT GOD EMPLOYED to ensure the Jews would not turn to Jesus and stop the crucifixion:

- I.) to speak to them in parables so that they would not understand the truth before the crucifixion

NOTE: – The fact that these things are prophesied by God in advance is what the New Testament means when it talks about the circumstances leading up to the crucifixion being “by the determinate counsel and foreknowledge of God” (Acts 2:23).– God had a plan to bring about the crucifixion, things He’d determined beforehand, such as Jesus not giving a direct answer that he was the Christ and commanding people not to tell about some of his miracles and not to tell that he was the Christ UNTIL after the crucifixion.– All to ensure that the Jewish leaders and the Jewish people would not accept him as the Christ and stop the crucifixion.– All of this also indicates the uniqueness of this scenario particularly as it pertained to the uniqueness and critical nature of the crucifixion, rather than a basis for making assertions about the normal state of man as a result of Adam’s sin.

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NOTE: – How all of these things are in effect ONLY during the 3 years of Jesus’ ministry and afterward they stop.– This again indicates that the situation was not only unique for the purpose of accomplishing the crucifixion, but TEMPORARY rather than the normal or inherent state of mankind as a whole.

Matthew 13:9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Mark 4:9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. …33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

John 12:37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.

PROPHESIED IN THE OLD TESTAMENT:Isaiah 6:9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10 Make the heart of this people fat, and make

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their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

- II.) Jesus commanded his disciples NOT to tell anyone that he was the Christ

Matthew 16:20 Then charged he his disciples that they should tell no man that he was Jesus the Christ. 21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Mark 7:27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

Luke 9:18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

PROPHESIED IN THE OLD TESTAMENT:Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

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a. NOTE: Luke 9’s version directly connects the prohibition of proclaiming him as the Christ to the occurrence of the crucifixion

- III.) Immediately after the transfiguration when God commands the apostles that Jesus was “his Son” and to “hear Jesus,” Jesus commanded his disciples NOT to tell anyone what they had seen or heard

a. UNTIL after the crucifixion was accomplished

Matthew 17:1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

- IV.) Jesus frequently commanded people NOT to tell them the miracle that he had done for them

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Matthew 8:1 When he was come down from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

Luke 5:12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.

Mark 7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

Luke 8:49 While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. 50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway: and he commanded to give her meat. 56 And her parents were astonished: but he charged them that they should tell no man what was done.

- V.) right up UNTIL the crucifixion, the Jewish leaders sought from Jesus a plain statement that he was the Christ, but he repeatedly refrained from saying so directly

John 10:24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.

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Matthew 26:62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death.

Luke 22:66 And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, 67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

PROPHESIED IN THE OLD TESTAMENT:Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

*NOTE: If mankind was hardened and unable to repent or choose God as a result of Adam’s sin (i.e. Total Depravity), why does God have to employ these kinds of strategies at all?

- VI.) to speak to them hard sayings that were hard to understand and offensive to those who didn’t understand

a. Not surprisingly, often we see these strategies at work in the KEY passages that

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Calvinists use to assert their doctrines

i. This directly indicates that Calvinists are misunderstanding passages about God’s unique and deliberate plan to keep a Jewish nation that was largely disobedient from repenting at the teaching of Jesus, accepting him, and thus not crucifying him

b. Furthermore, these SAME passages also exhibit these strategies right when there is great potential for large numbers to follow Jesus

John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

Number 1: - A great multitude follows after Jesus because they saw his miracles.- Jesus miraculously feeds them, a crowd numbering about five thousand men, not including the women and children, (even potentially pilgrims for the Passover).

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John 6:14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

Number 2: - Having already come seeking Jesus because of his other miracles, upon seeing this miracle, this massive crowd is convince that he is the “That Prophet,” Moses’ successor, prophesied by Moses in Deuteronomy 18:15-19, whom all the people must listen to or be cut off from Israel.- They are so convinced that they desire to make Jesus their king.- This is precisely the kind of action that God seeks to avoid since it would undo the crucifixion. - Notice Jesus’ response is to leave immediately by himself in order to physically prevent them from making him king.

- Notice that their intent to make him king “by force” and Jesus’ subsequent hurry to escape that intent is so real that apparently he leaves without any of his disciples and without so much as even telling them where he is going (to the end result that the disciples actually leave without him).

- Notice how the preaching of the Gospel was so powerful that even the generation of Israel that crucified Jesus was so able and on the verge of accepting and believing Jesus unless God took deliberate actions to avoid them from doing so.- This is a crippling blow to the Calvinist doctrine of Total Depravity and to their use of John 6 to support Irresistible Grace.

John 6:22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.

Number 3: - The crowds are so convinced that Jesus is the Messiah and intent on making him their king that they take ships to the other side of the lake in order to find him.

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John 6:25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.

Number 4: - Here, when the crowds seeking to make him their king finally catch up with him, he immediately speaks harshly to them, rejecting their desires of him as being the product of wrong motives. - He’s clearly doing anything that he can to keep them from embracing him.

- First he escapes as they are about to take him by force as their king. - Then he goes to the other side of the lake, putting a geographic obstacle between them and him.- Then when they find him, he begins to rebuke them and reject their desires toward him.

John 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28 Then said they unto him, What shall we do, that we might work the works of God?

Number 5: - Finally, having rejected their desire to make him king and rebuked them for it, Jesus proceeds immediately to the usual game plan of speaking in parables in order to make his teaching hard to understand so that they will reject it.- But they don’t! Instead they persist and ask him what God requires of them so that they can do it.- Remember that at the preaching of one Samaritan woman just 2 chapters earlier in John 4:28-42 an entire city converted.- With the looming acceptance of nearly 5,000 Jews, including potential pilgrims from all over visiting for the Passover, Jesus is clearly on the verge of unleashing a landslide of conversions that will jeopardize if not utterly stop the crucifixion.

- Particularly when you consider that: - large crowds came out to be baptized by John the Baptist

Matthew 3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.

Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5 And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

- and the Pharisees’ chief method to keep the masses from converting was a significant peer pressure campaign based upon ostracizing anyone who confessed Jesus to be the Christ.

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John 7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 13 Howbeit no man spake openly of him for fear of the Jews.

John 9:22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.

John 12:37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.

- If Jesus were to suddenly obtain a large following with the conversion of thousands, that significant peer pressure campaign, which kept even larger numbers of the populace from converting, would lose all steam.

John 6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

Number 6: - Jesus is not simply shooting for clarity in his plain answer that God requires faith.- We mentioned Deuteronomy 18:15-19 above from verse 14 when the people begin to recognize Jesus as “of a truth that prophet that should come into the world.”- Jesus’ answer that they must “believe on him whom God sent” is actually Jesus quoting this very same passage from Deuteronomy concerning “that Prophet” back to them.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

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- So, they have recognized Jesus as “that Prophet” who is Moses’ successor, so much so that they desire to make him their king.- Jesus knows this is there intent and when they ask him what they must do, he further confirms their suspicions that he is “that Prophet” by actually quoting Deuteronomy 18, answering that God requires Israel to believe and hear the words of that Prophet whom God would send.- In response to this, the people then immediately ask for a sign to prove that Jesus is Moses’ prophesied successor. - At face value, this request for a sign immediately invokes images of the following passages where the Pharisees, who do not believe, ask him for a sign.

Matthew 12:38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

Matthew 16:1 The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. 4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

Mark 8:11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.

Luke 11:16 And others, tempting him, sought of him a sign from heaven…29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.

- There is a similar reluctance on the part of the people here as there is with the Pharisees, which even Deuteronomy 18 hints is itself a product of hardheartedness (as though it should be evident from the words themselves who is speaking from God),

- But there is some difference between these people and the Pharisees- The Pharisees ask for a sign as a pretext for rejecting Jesus; they already are firmly established in their opposition to him- However, in John 6, while the people have reluctance in that they don’t just believe the words themselves, they do have the desire to make Jesus their king, even if for less than the right reasons- And when they ask for a sign, they are actually CONTINUING to follow the instructions in Deuteronomy 18.- NOTE: The asking for a sign is denoted as “tempting” Jesus. Why? Possibly, but not necessarily, in the sense that, like Peter (Matthew 16:21-23, Matthew 26:36-

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54) and like Satan (Matthew 4, Mark 1, Luke 4), they are tempting Jesus to initiate the kingship now, which would avert the crucifixion.

Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? 22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

- Here in Deuteronomy 18, immediately after telling the people he will raise up “that Prophet” as Moses successor, and telling them that God requires his people to hear and obey that prophet in all that he says, God goes on to answer the people’s question about how they can know if any person is actually from God. - God’s answer is that the people can check by means of a sign in which the prophet predicts a thing and then it comes to pass.

- Notice that the “sign” prescribed in Deuteronomy 18 is a specific type of miracle or supernatural event involving the prediction of something extraordinary that comes to pass.

- After Jesus tells the people in John 6 that God requires them to believe the words of “that Prophet” whom God sends, the people immediately seek to fulfill the last part of Deuteronomy 18’s prescriptions for accepting a man as “that Prophet.”- They are truly right on the very precipice of embracing Jesus as their king during his first advent.

- Unlike the Pharisees who ask him for a sign as a pretext for rejecting Jesus, to the contrary, these people are asking for a sign because they are actually considering embracing Jesus and so they first seek to make sure that his words are from God, just as Deuteronomy 18:21-22 indicates.- However, Jesus cannot at this time fulfill the prescription of Deuteronomy 18.

- He cannot have them embrace him as king or receive him as “that Prophet.”- So, he cannot give them a sign in order for them to know for certain that his words are from God and they are OK to accept his teaching.- For those things to occur would threaten to stop the crucifixion.- Consequently, Jesus can give no such sign before the crucifixion and as such, his prediction of the crucifixion and resurrection (the sign of Jonah) is the only thing he can predict as a sign and have it come to pass.

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- By making that the sign, he is both walking in accordance with Deuteronomy 18, giving them something that comes to pass AND at the same time, not in any way giving a sign before the crucifixion, which would prevent the crucifixion from occurring when the people believed it and embraced him.

- So, how does Jesus’ respond? - He immediately begins to employ the standard means by which he disarms the crowd’s potential acceptance of him, speaking in parables so that they cannot understand, are offended, and reject his teaching. - This time he ratchets up the metaphor to perhaps one of the highest levels in order to insure they are offended and pull back from their desire to make him king as “that Prophet” who was to succeed Moses.

- It’s amazing that no matter what manner of miracles a person sees, Jesus knows that ultimately they will be persuaded or not persuaded based upon whether or not they understand the teaching or whether or not a teaching offends them.

John 6:30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

Number 7: - As we stated above, as soon as the crowds attempt to complete the confirmation that Jesus is “that Prophet” who was to succeed Moses by asking for a sign as Deuteronomy 18 instructed, Jesus immediately moves to the standard strategy of teaching in difficult to understand metaphors in order to hamper their conversion.

Number 8: - It is within this context, in which Jesus is employing God’s pre-ordained strategy for preventing the Jews from understanding and fully embracing Jesus as the Messiah that Jesus asserts that God is not currently seeking to bring all the Jews to Jesus, but only the small group of disciples to be trained as the basis of his church.

John 6:36 But I said unto you, That ye also have seen me, and believe not. 37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

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- Jesus asserts that the crowds “believed not.” - However, the rest of the chapter of John indicates that they did believe and wanted to accept him, even as Moses’ successor and even make him king.

- Here Jesus comments simply refer back to his previous statement in verse 26, that they only desired to accept him because they ate “the loaves, and were filled.”

- They did believe, but not his teachings or sayings and not because of his teachings or sayings.- They were simply persuaded to accept him because of the material needs he supplied.

- There is a larger, underlying rationale going on here concerning 3 kinds of belief and what kind God truly desired.

- It is asserted in the Parable of the Sower- which, not coincidentally, is where we find out that speaking in parables and metaphors is a strategy of God’s to keep the nation of Israel from converting in order for the crucifixion to take place

Matthew 13:1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself,

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but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Mark 4:1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

Luke 8:4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to

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others in parables; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

- Those who hear the word are divided into 4 groups1) “Satan cometh immediately, and taketh away the word…”

- the seed is carried off without entering the ground- these don’t follow even for a second, they don’t receive the word at all, the word never makes it into their hearts

2) When tribulation or persecution comes because of the word, they are offended3) The cares of this world, and the deceitfulness of riches, and other desires choke out the word4) Those with an honest and good heart, hear the word, understand it, and keep it

- these are they who bring forth fruit

- We see the last 3 of these groups among the people of Jesus’ dayA) some believed because of miracles

John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

John 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing… 6 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them…19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.

John 12:37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been

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revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.

- but belief based in the miracles crumbled in the face of persecution

B) the crowds in John 6 were only ready to embrace Jesus as king after he provided for them the cares of the world, which includes food

Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?...31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

John 6:12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.…26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

Matthew 4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Luke 4:4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.

- even when asking for a sign they asked for food

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John 6:30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

- remember the Israelites of old who ate the manna then complained against Moses because they desired more than what they were being given- for this God was greatly angry with them

NOTE: Notice how much of what occurs with Jesus’ feeding the weary people out on the hillside is a reference back to Exodus 16, even the gathering of the leftover bread into baskets.

Exodus 16:2 And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: 3 And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger…11 And the LORD spake unto Moses, saying, 12 I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God…16 This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. 17 And the children of Israel did so, and gathered, some more, some less. 18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. 19 And Moses said, Let no man leave of it till the morning…35 And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.

Numbers 11:4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? 5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: 6 But now our soul is dried away: there is nothing at all, beside this manna, before our eyes…10 Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased…32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. 33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. 34 And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.

Psalm 78:27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 28 And he let it fall in the midst of their camp, round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire;

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30 They were not estranged from their lust. But while their meat was yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.

NOTE: The idea that the “chosen” of Israel were slain by God.

- imagine, Jesus just provided for them because they were in this distant place with no food and he felt their need before they even asked, and he fed them – then they turn around and ask for food as a sign, even referring back to the Israelites who received manna from Moses after complaining

- since these persons were motivated by the cares of this world, what would happen if following Jesus led them into lack?

Revelation 13:17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

- they would leave because the master they truly served was their stomachs- This is why Jesus rejected the crowds in John 6 even though they believed

- their belief was based upon the desire to satisfy their physically needs- on this account, although they received Jesus gladly for a time, they would not produce fruit

C) in contrast, the apostles were those whoi.) they believed without asking for a signii.) believed on account of the teaching itself

John 6:57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum. 60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

NOTE: As usual, Jesus interprets this hard parable for his disciples. - The “flesh,” which profits nothing is the physical food that the Israelites of old ate and yet died- The “spirit” is the words that Jesus was speaking, which are life (the bread of life), leading to everlasting life for those who keep them

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John 6:66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God.

iii.) because this was the basis of their belief, love of the truth, they were willing to endure persecution and lack

NOTE: From the Parable of the Sower the reference to the “deceitfulness of riches” keeps this man from following Jesus.

Mark 10:21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.

Luke 18:22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it said, Who then can be saved? 27 And he said, The things which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee.

2 Corinthians 11:23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24 Of the Jews five times received I forty stripes save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

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Philippians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me.

iv.) they (Jesus’ disciples) were the sort that would hear, understand, and keep the word and in doing so produce fruitv.) this is why they were allowed to come at a time when Jesus was training the core of his church while keeping the majority of the Jewish nation at bay in order to ensure the crucifixion

- So…a.) you’ve got the people who believe because of miracles who fall away when peer pressure comesb.) you’ve got the people who believe so long as their needs are met but, like the Israelites of old, this desire for material cares distracts them from God’s workc.) and you’ve got the disciples who believe because of the word itself, who endure persecution and lack while still producing good fruit

- the others are strategically kept at bay by God, including through the use of hard and confusing parables, in order to prevent them from turning and embracing Jesus, which would in turn prevent the crucifixion from occurring

- in the context where this large crowd is on the verge of accepting Jesus for the wrong reasons, even following him to the other side of the lake with the intent to make him their king, Jesus turns to the faithful strategy of teaching in metaphors in order to turn them away

- it is no coincidence that in this context we find some of Jesus’ hardest teaching

Number 9: NOTE: The verses where each of the following 3 quotes start and stop because the next two sections correspond, picking up with where these quotes leave off, but dividing the content according to 3 categories.

John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36 But I said unto you, That ye also have seen me, and believe not.

John 6:48 I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

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John 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

- while Jesus left them twice already and yet they followed, and then he rebuked them for their wrong motives and yet they persisted to ask what they needed to do, does this strategy now have the desired affect?

- absolutely, as soon as Jesus begins to speak with this metaphor, the crowds begin to get confused and offended, and to eventually leave

- including many of his larger group of disciples

NOTE: The correspondence of the crowd’s murmurings to Jesus’ statements above.- Each time he says a little, they start to complain.- At which point, seeing his success, Jesus ratchets up the rhetoric even further- the result is the desired effect, the crowds, once on the verge of making him king, murmur and complain and walk away

John 6:41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves.

John 6:52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

John 6:59 These things said he in the synagogue, as he taught in Capernaum. 60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before?...66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God.

**It is within this context in which Jesus is deliberately employing a strategy of speaking in parables in order to deter a crowd who came across a lake in order to make him king that Jesus makes the following statements, so often misinterpreted by Calvinists

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NOTE: Once again the placement of these statements within the portions of the dialog above in which Jesus deliberately begins to speak things hard to understand and ratchets it up every time the crowd complains.

John 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

NOTE: From verse 40, in contrast to the Calvinist doctrine of “Unconditional Election,” that “belief” is the qualifier (the kind of belief described in Matthew 13’s Parable of the Sower, and possessed by those of “honest and good heart” such as the apostles – Luke 8:15.)

John 6:43 Jesus therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to me, except the Father which hath sent me draw (1670) him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

John 12:32 And I, if I be lifted up from the earth, will draw (1670) all men unto me. 33 This he said, signifying what death he should die. 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

1670 helkuo or helkoprobably akin to 138; TDNT-2:503,227; v AV-draw 8; 8 1) to draw, drag off 2) metaph., to draw by inward power, lead, impel

NOTES: A.) Helkuo is not inherently “irresistible.”

John 21:6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw (1670) it for the multitude of fishes.

B.) In John 6:44, Jesus clearly indicates that before the crucifixion, God was only drawing some to Jesus.- While John 12:32, Jesus speaks again and denotes that after the crucifixion this would change, and God would begin to draw all men.

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- This further affirms that this “hardening” was a temporary and unique thing that happened to the Jewish people in order to accomplish the crucifixion.- John 6 does nothing to alter or contradict that premise in any way.

C.) Jesus reference to “raising believers up on the last day.”- This implies that believer will die.- How?

- by persecution or lack- yet none of those things can separate them from the promised inheritance they have in Jesus Christ

- this is the basis of Paul’s teaching in Romans 8

Romans 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

- This is what Jesus means when he says in chapter 6:39, “of all which he hath given me I should lose nothing, but should raise it up again at the last day.”

- He is simply saying that even death will not separate us from being with him when he comes in his kingdom, - which is the last day of this age, in which the resurrection and transformation of the righteous will occur at the rapture or gathering together in the clouds, when Jesus returns

John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

(Continuing…)

John 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

- At this time, before the crucifixion, God was NOT gathering all of Israel or even a large multitude, because he wanted the crucifixion to occur.

- Instead, he was gathering only a few to train them to build the church after the crucifixion was accomplished. - for this reason, God was careful to employ specific strategies, such as parables, to prevent others from converting

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- all others were not being drawn by God at this time and were rejected AT THIS TIME, which is why Jesus employed these methods to deter them

- God was seeking those who would serve him in the truth (which of course he stated to the Samaritan woman just 2 chapters earlier in John 4)

- NOTE Paul’s use of the “Spirit” and “truth” in 2 Thessalonians 2 below.

John 4:23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

John 14:15 If ye love me, keep my commandments…21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.

NOTE: Keeping the commandments was a prerequisite for producing fruit in the parable of the sower in Matthew 13, Mark 4, and Luke 8, as well as in the parable of the vine in John 15.

John 15:1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

2 Thessalonians 2:10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

- Jesus was simply not interested or even acknowledging of any belief or acceptance that they placed in him unless it was based in a love of what he taught.

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- These statements by Jesus in John 6 do not affirm any general or ongoing condition in mankind such as “Total Depravity” that from birth or conception we are unable to come to God unless he draws us


- Instead, they refer to the larger portion of the Jewish people only during this specific 3 years of Jesus’ ministry before the crucifixion wherein God was gathering only the core of the church but employing specific strategies to keep the rest from converting lest the crucifixion be averted by mass conversion

John 4:23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life…67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God.

- Jesus words are truth and they are spirit.- At that time, the Father was only seeking those in Israel believed the words of Jesus Christ, which the apostles caused “the words of eternal life.”

- More would have believed the words had the words and teaching been made plain- that is why the teaching was not made plain at that time, as we have seen- God was only gathering the most tenacious as the core of his church

John 6:60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him.

- the apostles were chosen because God foreknew the belief they would have, the kind of the utmost tenacity (verse 64 above PLUS verses 67-70 below)

- enduring hardship, persecution, lack and all because of their appreciation and assessment of the teaching/the truth itself, not miracles and not their needs being met

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John 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

John 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

- Jesus is here saying that during a time when God was not receiving the whole or the masses of the Jewish nation, the apostles were handpicked on account of his foreknowledge of who would be the ones that would believe and bear much fruit

- He is not making a general statement about how men in all ages and times are chosen, but only during this 3 ½ year period when God was deliberately keeping the majority of the Jews at bay- and why the apostles were handpicked at such a time when the rest were not being received (in order that the crucifixion might occur)

(…having completed the section about the strategies God employed to prevent the Jews from converting in mass number prior to the crucifixion…)

iv. These strategies and God’s work in hardening the Jews to prevent mass conversion COME TO AN END AFTER the resurrection.

1. Forgiveness provideda. Before his death, while on the cross, Jesus prayed

for the crowds to be forgiven of the sin of crucifying him

b. What was the reason he gave for why they should be forgiven?

Luke 23:34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

c. Jesus requests that the crowds be forgiven because they did not know what they were doing

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i. While it does not exonerate the crowds completely (as indicated by the fact that Jesus still counted this as a sin in need of forgiveness)…

ii. …God had deliberately employed strategies to keep the crowds in the dark so that they would not understand the crucifixion and the crucifixion would take place

1 Corinthians 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

Acts 3:17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you:

iii. And so, because they had not been allowed to know or make a decision based upon full knowledge, forgiveness was extended to them even for this great sin

d. This is important because it is this provision of forgiveness that sets the stage for the mass conversion of the crowds in Acts

i. After God’s part in the blindness was ended

**** 2. What Changes and When?

a. The hardening of the majority of the first century Israelites served 2 purposes

i. To ensure the crucifixion would occurii. For the Gospel to go to the Gentiles

Acts 28:17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans…23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not…28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

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Romans 10:19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

Romans 11:11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

- However, even during this timeframe, many, many Jews were saved as we will see

- So its not strictly a time of Gentiles only being saved

b. After the crucifixion, God ends his part in the hardening process

i. At which point some of the Jews chose to remain in their disobedient state

ii. Others, in large numbers begin to be persuaded by the efforts God is putting forth to confirm and prove the Gospel message

iii. We will see BOTH of these in the scriptures below

1. Lydia as an example - Acts 16:14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart (2588) the Lord opened (1272), that she attended unto the things which were spoken of Paul.

1272 dianoigo from 1223 and 455; ; v AV-open 8; 8 1) to open by dividing or drawing asunder, to open thoroughly (what had been closed) 1a) a male opening the womb (the closed matrix), i.e. the first-born 1b) of the eyes and the ears 1c) to open the mind of one, i.e. to cause to understand a thing 1c1) to open one’s soul, i.e. to rouse in one the faculty of understanding or the desire of learning

2588 kardiaprolonged from a primary kar (Latin, cor, "heart"); TDNT-3:605,415; n f AV-heart 159, broken hearted + 4937 1; 160 1) the heart

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1a) that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life 1b) denotes the centre of all physical and spiritual life 2a) the vigour and sense of physical life 2b) the centre and seat of spiritual life 2b1) the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours 2b2) of the understanding, the faculty and seat of the intelligence 2b3) of the will and character 2b4) of the soul so far as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions 1c) of the middle or central or inmost part of anything, even though inanimate

Easton’s Revised Bible DictionaryLydia 2. A woman of Thyatira, a "seller of purple," who dwelt in Philippi #Ac 16:14, 15 She was not a Jewess but a proselyte. The Lord opened her heart as she heard the gospel from the lips of Paul #Ac 16:13 She thus became the first in Europe who embraced Christianity. She was a person apparently of considerable wealth, for she could afford to give a home to Paul and his companions.

Easton’s Revised Bible DictionaryProselyte Is used in the LXX. for "stranger" #1Ch 22:2 i.e., a comer to Palestine; a sojourner in the land #Ex 12:48 20:10 22:21 and in the New Testament for a convert to Judaism…Accordingly, in New Testament times, we read of proselytes in the synagogues, #Ac 10:2,7 13:42,43,50 17:4 #Ac 18:7 Lu 7:5 The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.

2. Lydia’s Experience is Similar to that of the Apostles AFTER the Resurrection- as such, (particularly since the Apostle’s already believed) it does not indicate or refer to God “causing” her to believe or even more specifically the Holy Spirit “regenerating” a person so that they believe as Calvinism assert in “Irresistible Grace”

Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened (1272) he their understanding (3563), that they might understand (4920) the scriptures,

3563 nousprobably from the base of 1097; TDNT-4:951,636; n m AV-mind 21, understanding 3; 24 1) the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining 1a) the intellectual faculty, the understanding

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1b) reason in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, the faculty of perceiving divine things, of recognising goodness and of hating evil 1c) the power of considering and judging soberly, calmly and impartially 2) a particular mode of thinking and judging, i.e thoughts, feelings, purposes, desires

- The “Kardia” and the “Nous” are synonymous – with both we “understand”

3. The “Kardia” and the “Nous” are the Apostles as an ExampleMatthew 13:15 For this people’s heart (2588) is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand (4920) with their heart (2588), and should be converted, and I should heal them.

Mark 6:49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered (4920) not the miracle of the loaves: for their heart (2588) was hardened.

Mark 8:14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand (4920)? have ye your heart (2588) yet hardened?

**NOTE: - In Mark 6 and 8, here we see the apostles themselves, the very group that God had specially chosen to understand what was hidden to the crowds, failing to understand…

- And so Jesus asserts that at this point, since God is willing, that their failure to grasp this concept comes from them hardening their own hearts.

- This further supports the idea that AFTER the crucifixion, when God had lifted his own part in the hardening of the Jews and now desired them to understand and believe, that like the apostles in Mark 6 and 8, SOME continued to fail to understand but now of their own accord

- just as it would have been among the Jewish nation before the 3 ½ years of Jesus’ ministry

c. With the accomplishment of each of these 2 purposes respectively, God switches gears and begins to undertake huge efforts in order to persuade the Jewish people

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i. The resurrected Jesus appears to those who formerly were not among the 120 believers in the upper room in Acts 1

- Including James, one of Jesus’ brothers who did not believe beforehand

John 7:2 Now the Jews’ feast of tabernacles was at hand. 3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5 For neither did his brethren believe in him. 6 Then Jesus said unto them, My time is not yet come: but your time is alway ready. 7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.

Galatians 1:19 But other of the apostles saw I none, save James the Lord’s brother.

Acts 1:15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)

1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

ii. Jesus sends out the apostles performing miracles and explaining from the Old Testament scriptures all the things that had formerly been hidden before the resurrection

- In other words, all the things that were formerly not plainly stated but hidden in parables, etc. were now made known to all in plain language with full explanations

Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are

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witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. 19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Hebrews 2:3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

- Before they were not allowed to proclaim that Jesus was the Christ, now they were allowed not only to say so but to prove it through the Old Testament scriptures

Acts 3:17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you:

Acts 9:20 And straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

Acts 14:1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

Acts 17:10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

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Acts 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

Romans 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

Romans 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

NOTE: The next 2 passages also refer to the moving on to the Gentiles.Acts 19:8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Acts 28:17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. 23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the

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prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

NOTE: Paul’s comments here occur after the resurrection and at this time no longer pertain to everyone (except the apostles/disciples) but now only to SOME who continued in that blindness.

- The result of God’s large-scale efforts after the crucifixion

a. Jews convert in large numbers

b. Even the very same persons who shouted for his crucifixion

Acts 2:5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven…22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy

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footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common;

NOTE: - Verse 39, the promise was now made available to all the Jews, both near and far, those living in Judea and those scattered from the exiles.- The phrase “as many as the Lord our God shall call” must be interpreted in light of passages such as…

- John 12:32 where all men are drawn by God, in contrast to John 6:44 - Matthew 20:16 and 22:14 which assert that many are called but few chosen- *Ultimately, Acts 2:39 is simply akin to 1 Corinthians 7 and Romans 10

Luke 10:10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

- When the disciples preached Jesus in any city, those who heard and received their message were counted as hearing and receiving Jesus himself

- this is what Paul means in 1 Corinthians 7 when he speaks of “the Lord calling” to the Corinthians - Paul is simply talking about when he preached to the Corinthians and they received him- in doing so they heard the Lord himself

1 Corinthians 7:17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18 Is any man called being

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circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God. 25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

- Here in 1 Corinthians 7, Paul states that whatever situation a person was in when they converted, they should remain in that position

- if they were circumcised, let them remain Jewish- if they were not circumcised, don’t convert to Judaism- if they are a slave, let them remain a slave (unless freedom is conveniently attainable)- if you are bound to a wife, do not seek to be loosed from that wife - if you are unmarried, remain unmarried

- in saying these things, Paul is using the term “calling” and “called” to refer to the point in time when a person hears the preaching of the Gospel and accepts the invitation- in relation to Acts 2:39, we see that God has made available the promise to as many as are called or invited by the preaching of the disciples/apostles

Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

- Like the other statements in Acts 2:39, this is a statement about “all who are called” is a statement of INCLUSION

- even though not all who receive the message will believe just as these other passages taught the early church…- God’s intention and the availability of the promises were as wide as the number of men who heard the message/the invitation of the apostles

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- Certainly, more are called than the elect- What Acts 2:39 is telling us is that so far as God is concerned, the Gospel and the promises are intended and available for all who hear the call, even if it is known that only a few will end up saved

- And we already know by comparison of Jesus words in John 6 to John 12, that now God would draw all Jews to Jesus Christ.

- More on the point of how many are “called” later in the study.

Acts 2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

NOTE: - The phrase “such as should be saved” indicates that it was understood that although many were called, the elect would be few (Matthew 20:1-16, 22:1-14).

- The early church had no illusions about how optimistic the numbers would be- Acts 2:47 is nothing more than an early apologetic for the fact that not every Israelite was converting

- the early church affirmed this was not a problem because it was known ahead of time that the numbers would be less than 100 percent- thus, when less than all the Jews converted at the preaching of the Gospel, it was not a disappointment, it was just as it was known it would be

- it was such as should be according to what they already knew from Jesus assertions that there would be “fewer” than they called

Matthew 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Luke 13:23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And, behold, there are last which shall be first, and there are first which shall be last.

NOTE: Luke’s version puts this saying in context of a parable.

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- connecting the phrase “shall not be able” to a time allotment after which salvation will no longer be offered

- that allotment is up at the return of the Lord, as the parable demonstrates- notice, specifically that the parable has the Jewish people in mind and urging the Jews to accept

- those who are shut out will gnash their teeth to see Gentiles sitting down with Abraham, Isaac, and Jacob in the kingdom of God- this factors into the understanding in Acts 2:47, when preaching to the Jews, that many Jews would not accept- and so, there was no confusion when not every Jewish person accepted the preaching because it was “such as should be” according to these predictions ahead of time made by Jesus that many would not

*NOTE: Paul’s epistle to the Romans, particularly chapters 9-11 also addresses this question of whether or not the failure of all Jews to enter the New Covenant made Christianity self-contradicting

- interesting to note that Luke and Acts were written by Luke, Paul’s traveling companion- Luke and Acts are historically asserted (according to Irenaeus) to be Paul’s recounting of the Gospel, recorded by Luke

“1. WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.(2) For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews(3) in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.” – Irenaeus, Against Heresies, BOOK III, CHAP. I.--THE APOSTLES DID NOT COMMENCE TO PREACH THE GOSPEL, OR TO PLACE ANYTHING ON RECORD, UNTIL THEY WERE ENDOWED WITH THE GIFTS AND POWER OF THE HOLY SPIRIT. THEY PREACHED ONE GOD ALONE, MAKER OF HEAVEN AND EARTH.

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- so it is not surprising that we find this early apologetic in Acts 2:47 expressing that it was already known and perfectly consistent with Christian theological expectations that not every Jewish person would accept the call

- but when only some converted when preached to, it was “such as should be” according to the knowledge that there would be “few”

Matthew 20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

NOTE: The sending fourth of laborers at the eleventh hour may relate to Matthew 25:6, when the call goes out at midnight to wake up the sleeping virgins.

Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests,

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he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

- as can be seen in Matthew 22, it was anticipated that many for whom the Gospel was intended and initially preached (i.e. the Jews) would reject it

- The result was that the call would go to the Gentiles, in the highways- It was also known that in time, as illustrated by Paul in Acts 28:28, that preaching to the Jews first would deemphasize and the preaching to the Gentiles would become prominent

Acts 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

- this is summed up in the phrases “to the Jews first, then to the Gentiles”

Matthew 10:5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

- So, although the preaching of the Gospel was first to the Jews and only afterward to the Gentiles,

- in the end time this would reverse with the Jewish nation as a whole being the last to receive the Gospel and convert

- and the Gentile laborers who preached to the Jews would be rewarded first and in the same manner as the Jewish laborers who went before them

- AND only after the full number of the Gentiles had come in

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Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness (4457) in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

- By stating “the last shall be first, and the first last: for many be called, but few chosen,” Jesus is imparting the understanding that the fact that some Jews would still not believe would lead to the going forth of the Gospel to the Gentiles and then back again to the Jews at the end- As such, the early church understood that only a limited number would ever believe their message. - Not all would be saved, but only the few – thus, it was “such as should be.”

- And although many heard the preaching and were thus called, many had the predicted response of not being interested, just as the parable in Matthew 22 described (which led to the preaching to the Gentiles largely instead)

(More mass conversion of the same Jews who had formerly been kept at bay from converting…)

Acts 3:12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers…4:4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

Acts 5:14 And believers were the more added to the Lord, multitudes both of men and women.)

The Church in Jerusalem Remained A Central and Pivotal Part of the Early Church

Acts 8:1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

Acts 11:22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

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Acts 15:4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

Romans 15:24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

1 Corinthians 16:3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

iii. Despite - God’s large-scale efforts to win the

Jewish people who he formerly kept in the dark…

- And God’s large-scale success in winning many thousands…

- many of the Jewish people chose to remain in their hardened condition of their own accord

a. since God was no longer enforcing it (particularly through his former strategies)

b. just as we saw above in Mark 6 and 8 when the apostles, whom God permitted and desired to understand, failed to understand at times do to their hardening their own hearts

2 Corinthians 3:12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail (2571) over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds (3540) were blinded (4456): for until this day remaineth the same vail (2571) untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail (2571) is upon their heart (2588). 16 Nevertheless when it shall turn to the Lord, the vail (2571) shall be taken away.

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- Noema is derived ultimately from “nous” 35633540 noema from 3539; TDNT-4:960,636; n n AV-mind 4, device 1, thought 1; 6 1) a mental perception, thought 2) an evil purpose 3) that which thinks, the mind, thoughts or purposes

3539 noeo from 3563; TDNT-4:948,636; v AV-understand 10, perceive 2, consider 1, think 1; 14 1) to perceive with the mind, to understand, to have understanding 2) to think upon, heed, ponder, consider

**4456 porooapparently from poros (a kind of stone); TDNT-5:1025,816; v AV-harden 3, blind 2; 5 1) to cover with a thick skin, to harden by covering with a callus 2) metaph. 2a) to make the heart dull 2b) to grow hard, callous, become dull, lose the power of understanding

2571 kaluma from 2572; TDNT-3:558,405; n n AV-vail 4; 4 1) a veil, covering

NOTE: The way the “vail” relates to the “covering” that blinds them like a callus on the eye.

NOTES: - The “vail” on Moses’ face is a metaphor here for the hiding of the passing of the Mosaic Law so that the Jews could not perceive this- Paul says the preaching of the Gospel is not like this “hiding” but instead uses “great plainness of speech”

- unlike prior to the crucifixion when parables were used- God is no longer enforcing the blindness, indicated by:

- the plainness of speech- the fact that the vail can be removed and is not bound to remain

- When their hearts turn to the Lord, they can understand the scriptures pertaining to the coming of the New Covenant.

- Here the Jews harden their own hearts, even though God’s strategies to keep them from converting before the crucifixion have ended

- this is like to the Gentiles who harden their own hearts

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- in Ephesians 4, Paul appeals to them not to

Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind (3563), 18 Having the understanding (1271) darkened (4654), being alienated from the life of God through the ignorance that is in them, because of the blindness (4457) of their heart (2588):

NOTE: Related to 1272, which we saw earlier. 1271 dianoia from 1223 and 3563; TDNT-4:963,636; n f AV-mind 9, understanding 3, imagination 1; 13 1) the mind as a faculty of understanding, feeling, desiring 2) understanding 3) mind, i.e. spirit, way of thinking and feeling 4) thoughts, either good or bad

4654 skotizofrom 4655; TDNT-7:423,1049; v AV-darken 8; 8 1) to cover with darkness, to darken 2) to be covered with darkness, be darkened 2a) of heavenly bodies as deprived of light 2b) metaph. 2b1) of the eyes 2b2) of the understanding 2b3) of the mind

NOTE: As we will see later, this word is other times translated “hardened.”4457 porosisfrom 4456; TDNT-5:1025,816; n f AV-blindness 2, hardness 1; 3 1) the covering with a callus 2) obtrusiveness of mental discernment, dulled perception 3) the mind of one has been blunted 3a) of stubbornness, obduracy

- likewise, in Hebrews, Paul appeals to his fellow Jews not to do so- not coincidentally, Hebrews is an epistle written to the Jewish people to prove from the Old Testament scriptures that Jesus is the Christ and that the Law of Moses has passed away and asking them not to harden their hearts- just as Paul spoke of in 2 Corinthians 3, where he speaks of their hearts remaining blind to these things until/unless they convert to Christ

Hebrews 3:8 Harden (4645) not your hearts (2588), as in the provocation, in the day of temptation in the wilderness:

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4645 skleruno from 4642; TDNT-5:1030,816; v AV-harden 6; 6 1) to make hard, harden 2) metaph. 2a) to render obstinate, stubborn 2b) to be hardened 2c) to become obstinate or stubborn

Hebrews 3:13 But exhort one another daily, while it is called To day; lest any of you be hardened (4645) through the deceitfulness of sin.

Hebrews 3:15 While it is said, To day if ye will hear his voice, harden (4645) not your hearts (2588), as in the provocation.

Hebrews 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden (4645) not your hearts (2588).

- The fact that Paul appeals to both the Gentiles and the Jews not to let their hearts become hardened indicates that he understood that at this point in time, after the crucifixion, it was within their own power of choosing and not something God was imposing upon them

- 4457 porosis” translated as “hardened”Mark 3:5 And when he had looked round about on them with anger, being grieved for the hardness (4457) of their hearts (2588), he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness (4457) in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

*NOTE:- Romans 11 is key because here Paul refers to the ongoing partial hardness that remained with the Jewish people- but it is translated as “blindness,” similar to Ephesians 4:18, where he appeals to the Gentiles not to go back to the former blindness of their hearts.

NOTE: - In order for “blindness” or “hardness” to happen to Israel, especially in part, that means that neither all Israel nor all mankind is normally or naturally in a hardened state as a result of the fall.

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- If so, why would it need to “happen” to Israel as if Israel wasn’t already hardened by Adam’s sin? - Moreover, why would it need to happen to Israel in order to ensure the crucifixion? - In fact, in order for it to “happen” at all that they were not already hardened because Adam’s sin.

- Notice that Paul gives a different reason driving the hardening other than Adam’s sin.

d. Reviewi. The hardening of the majority of the first

century Israelites served 2 purposes- To ensure the crucifixion would

occur- For the Gospel to go to the Gentiles

ii. We saw what great efforts that God made after the crucifixion to make plain what he had deliberately kept hidden, to persuade where he had formerly not explained, and to win those he had formerly kept at bay

e. Once the full number of Gentiles who will ever get saved comes in, God will take his efforts toward the Jews up another notch…

i. the two witnesses who will be confirmed by the miracles of Moses and Elijah – Revelation 11:3-6

Revelation 11:3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

ii. 144,000 male Jews will be saved near the start of the final 3 ½ years, acting as the new elders of Israel but ministering to Jesus Christ

- Revelation 14:1-4iii. The Jewish people will be provided a place

of safety in the wilderness for this final 3 ½ years

- Revelation 12:12-17

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- During this time, the unbelieving among them will apparently be purged

a. just as occurred in the days of Korah in the Old Testament concerning the opening of the earth to swallow those who opposes Moses and Aaron

- until on the last day, they see Jesus Christ hovering in the clouds about to return and convert as a whole nation

v. SUMMARY: 1. How the Hardening Worked

a. The Jews were unmindful of God’s ways by their own choice before the coming of Jesus’ ministry

b. Then God hardened or blinded them in that mindset TEMPORARILY so they wouldn’t change their choice and the crucifixion would occur

i. (a fact that itself affirms their natural or normal ability to convert to good, so much so that God had to intervene to prevent them from repenting)

ii. God’s methods for literally keeping the people of Israel in the dark also attest to the fact they they aren’t “totally depraved,”

- rather than the Calvinist view that if God does nothing men will not accept the gospel, but has to act for men to accept the gospel

- we instead see that if God did nothing these Israelites would’ve accepted Jesus and Jesus had to act deliberately to prevent them from accepting.

c. Then God stops his end of the hardening and blinding and they return to a state where they can choose in full knowledge

d. Many choose to remain as they were i. just as in the beginning before the 3 year

ministry of Jesus, it was their choice to be so2. the hardening of the Jews allows 2 things

a. God’s initial hardening for 3 ½ years allows the crucifixion to take place

b. The lingering hardening that remained for some Jews by their own choice after God had stopped his

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hardening work and began the full-court press to win the Jews he’d formerly hardened

i. Allowed the Gospel to go to the Gentiles

Acts 28:17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans…23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

Romans 10:19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

Romans 11:11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

3. God employs specific strategies to keep the Jews from understanding and converting BEFORE the crucifixion

a. After the crucifixion God undertakes large-scale efforts to win back even the very same crowds who yelled “crucify”

b. After the full number of Gentiles has come into the kingdom, God will further undertake more large-scale measures to persuade the Jews who remain unbelieving

****c. **A Statement that “Men do not choose”

i. This is the “missing link” for Calvinism

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ii. There are passages in both the Old and New Testament explicitly and directly declaring that men choose to believe or not

1. samples

Deuteronomy 30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

1 Chronicles 28:9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

Joshua 24:15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. 16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; 17 For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: 18 And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God. 19 And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. 20 If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. 21 And the people said unto Joshua, Nay; but we will serve the LORD. 22 And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses.

Proverbs 1:28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: 29 For that they hated knowledge, and did not choose the fear of the LORD:

Isaiah 1:3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint…17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing (014) and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

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014 ‘abah a primitive root; TWOT-3; v AV-would 42, will 4, willing 4, consent 3, rest content 1; 54 1) to be willing, consent 1a) (Qal) 1a1) to be willing 1a2) to consent, yield to, accept 1a3) to desire

Ezekiel 18:21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

Ezekiel 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? 12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. 13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. 14 Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; 15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. 16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. 17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. 18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. 19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. 20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.

NOTE: - The clarity in the Old Testament passages on these matters.

- And we will continue to see more explicit clarity from the Old Testament in later segments.

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- Is this something that changed?- No. How could something like this change?

- Here is another point, which indicates a Gnostic origin, for a large part of the Gnostic scheme was that the New Covenant was from an entirely different God with an entirely different program than the God of the Jews in the Old Testament.

Hebrews 11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Matthew 16:24 Then said Jesus unto his disciples, If any man will (2309) come after me, let him deny himself, and take up his cross, and follow me.

2309 thelo or etheloapparently strengthened from the alternate form of 138; TDNT-3:44,318; v AV-will/would 159, will/would have 16, desire 13, desirous 3, list 3, to will 2, misc 4; 210 1) to will, have in mind, intend 1a) to be resolved or determined, to purpose 1b) to desire, to wish 1c) to love 1c1) to like to do a thing, be fond of doing 1d) to take delight in, have pleasure For Synonyms see entry 5915

138 haireomai probably akin to 142; TDNT-1:180,27; v AV-choose 3; 3 1) to take for oneself, to prefer, choose 2) to choose by vote, elect to office

Mark 8:34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will (2309) come after me, let him deny himself, and take up his cross, and follow me.

Luke 9:23 And he said to them all, If any man will (2309) come after me, let him deny himself, and take up his cross daily, and follow me.

John 7:17 If anyone wills (2309) to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.

2 Timothy 3:12 Yea, and all that will (2309) live godly in Christ Jesus shall suffer persecution.

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Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God…23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

NOTE: - Even the statements that Calvinists like to point to on this regard actually affirm that the faculty of choosing or willing to accept the Gospel lies within a man. - It is as real and present within a man as sin, according to Romans 7:21.

Romans 9:16 So then it is not of him that willeth (2309), nor of him that runneth, but of God that sheweth mercy.

Romans 7:9 For I was alive without the law once: but when the commandment came, sin revived, and I died.10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good. 13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14 For we know that the law is spiritual: but I am carnal, sold under sin. 15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will (2309) is present (3873) with me; but how to perform that which is good I find not. 19 For the good that I would (2309) I do not: but the evil which I would (2309) not, that I do. 20 Now if I do that I would (2309) not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would (2309) do good, evil is present (3873) with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

3873 parakeimai from 3844 and 2749; TDNT-3:656,425; v AV-be present 2; 2 1) to lie beside, to be near 2) to be present, at hand

****

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SIDENOTE: “Unable to Perform” or “The Law not Providing Such Instruction”? - When Paul says “how to perform that which is good I find not” he is not talking about an inability to do good, i.e. “Total Depravity”

- BUT that he did not find such instruction in the Law of Moses on how to overcome temptation and sin

- When Paul states in verse 18 that “how to perform that which is good I find not,” he is stating that he found it not in the Law.

- As Paul indicates in verses 9-11, the Law listed things not to do (and how to atone for them afterward). - And this actually provided an opportunity for temptation to do those things.- But only the teaching and life of Christ, according to Paul (verses 24-25) shows us how to actually overcome sin and mature to doing good instead, even to the point of suffering.

- Thus, having only the Law before he knew Christ, Paul states that the will to obey God was within him, but in the Law he found no instruction for how to overcome temptation and sin.

- And so, before he knew Christ, Paul had no system or teaching that helped him to avoid and overcome temptation and sin. - This only came in Christ Jesus, his life’s example and his teaching. - By contrast, see Matthew 5, 1 John 3, and Hebrews 7 below

- *In fact, the Sermon on the Mount in Matthew 5 is a fantastic side-by-side example of how the Law just said “do not” but Jesus gives instructions on how to overcome and avoid the temptations and tendencies to fall into sin

- including by investing hope in things to come in the beatitudes- Romans 8, 1 John 3, and Hebrews 7 mention hope as the motivator not found in the Law of Moses- primarily because in the Law, the Israelites received the promises at the start and were threatened with losing what they already had- but as Paul specifically writes in Romans 8:24-25 that we cannot hope for what we already have

Matthew 5:2 And he opened his mouth, and taught them, saying,3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.4 Blessed are they that mourn: for they shall be comforted.5 Blessed are the meek: for they shall inherit the earth.6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.7 Blessed are the merciful: for they shall obtain mercy.8 Blessed are the pure in heart: for they shall see God.9 Blessed are the peacemakers: for they shall be called the children of God.10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

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NOTE: Matthew 5:8 relates directly to 1 John 3 below.

Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift…27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery…43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect (5046), even as your Father which is in heaven is perfect (5046).

NOTE: The use of the word “perfect” in verse 48.

Romans 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience (5281) wait for it.

NOTE: - The word “patience” in Romans 8:25.- In the New Testament, hope of the future promises is tied directly to our perfecting AND our enduring (i.e. persevering)

- The word “hope” in both Romans 8 and James 1 below is the Greek word “hupomone” (Strong’s No. 5281), which is the New Testament word for enduring- The word for “perfect” is the New Testament word for “mature” or “complete” particularly concerning Godly virtue

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- NOTICE that in contrast to Calvinism’s Perseverance of the Saints/Eternal Security, Paul connects our being patient with our not yet receiving but still waiting to have what we seek and hope to acquire

- Perseverance of the Saints/Eternal Security works against that by philosophically guaranteeing that we already have salvation and cannot lose it

Matthew 10:22 And ye shall be hated of all men for my name’s sake: but he that endureth (5278) to the end shall be saved.

Matthew 24:13 But he that shall endure (5278) unto the end, the same shall be saved.

Mark 13:13 And ye shall be hated of all men for my name’s sake: but he that shall endure (5278) unto the end, the same shall be saved.

5281 hupomone from 5278; TDNT-4:581,581; n f AV-patience 29, enduring 1, patient continuance 1, patient waiting 1; 32 1) steadfastness, constancy, endurance 1a) in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings 1b) patiently, and steadfastly 2) a patient, steadfast waiting for 3) a patient enduring, sustaining, perseverance

5278 hupomenofrom 5259 and 3306; TDNT-4:581,581; v AV-endure 11, take patiently 2, tarry behind 1, abide 1, patient 1, suffer 1; 17 1) to remain 1a) to tarry behind 2) to remain i.e. abide, not recede or flee 2a) to preserve: under misfortunes and trials to hold fast to one’s faith in Christ 2b) to endure, bear bravely and calmly: ill treatments

5046 teleios from 5056; TDNT-8:67,1161; adj AV-perfect 17, man 1, of full age 1; 19 1) brought to its end, finished 2) wanting nothing necessary to completeness 3) perfect 4) that which is perfect 4a) consummate human integrity and virtue 4b) of men 4b1) full grown, adult, of full age, mature

James 1:2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience (5281). 4 But let patience (5281)

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have her perfect (5046) work, that ye may be perfect (5046) and entire, wanting nothing.

1 John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

Hebrews 7:19 For the law made nothing perfect (5048 teleioo - verb), but the bringing in of a better hope did; by the which we draw nigh unto God.

(…End of Sidenote)

(Back to more scripture clearly asserting human free will…)

Psalms 95:7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:

Hebrews 3:7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, 8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

Hebrews 3:15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

Hebrews 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

Revelation 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will (2309), let him take the water of life freely.

2309 thelo or etheloapparently strengthened from the alternate form of 138; TDNT-3:44,318; v AV-will/would 159, will/would have 16, desire 13, desirous 3, list 3, to will 2, misc 4; 210 1) to will, have in mind, intend 1a) to be resolved or determined, to purpose 1b) to desire, to wish 1c) to love 1c1) to like to do a thing, be fond of doing 1d) to take delight in, have pleasure

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For Synonyms see entry 5915

138 haireomai probably akin to 142; TDNT-1:180,27; v AV-choose 3; 3 1) to take for oneself, to prefer, choose 2) to choose by vote, elect to office

1432 dorean accusative case of 1431 as adverb; TDNT-2:167,166; adj AV-freely 6, without a cause 1, in vain 1, for nought 1; 9 1) freely, undeservedly

1431 dorea from 1435; TDNT-2:166,166; n f AV-gift 11; 11 1) a gift For Synonyms see entry 5839

2. Calvinists admit this insurmountable fact when they admit that scripture undeniably depicts man as responsible for believing



iii. Calvinists attempt to sidestep Scripture’s clear assertions that men choose by asserting that God is irresistibly causing them to make the choice

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1. thus they create a definition for “choosing” that…a. denies the very idea of making a choiceb. is circular in nature

i. Calvinists believe that a man cannot choose God of his own accord

ii. Scripture says that men can and do chooseiii. So, Calvinists assert that God compels a

man to make this choice2. we see this in the contradictory language contained even in

the Westminster Confession


CHAP. IX. - Of Free-Will. 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. 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. 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. 4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly and immutably free to do good alone in the state of glory only.


CHAP. X. - Of Effectual Calling. 1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.

2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and

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renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.




iv. *However, there is absolutely no direct or explicit statement anywhere in scripture denying that men choose belief of their own free accord

1. instead, as we see above, there is so much scripture indicating that man can choose and is thereby responsible, that even Calvinists admit to the responsibility

v. Again, Calvinists try to assert these “missing” denials of human choice by

1. inferences (rather than explicit statements) 2. these inferences are derived

a. from faulty logic (see below)i. which typically deal with GRAMMAR

b. combined with faulty interpretations of scripture i. which are out of sync with the New

Testament’s own description of its HISTORICAL context

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c. i.e. what results goes against the Grammatical-Historical Method

****d. Logical Fallacies – Causal Fallacies

i. Introductory Notes1. Some of these passages and concepts will be dealt with

further below in the segment on “What God Determines?”2. Often times the debate between Calvinists and Free Will

Proponents will involvea. Calvinists pointing to passages asserting salvation’s

dependence upon Godi. Ephesians 1:5 Having predestinated us unto

the adoption of children by Jesus Christ to himself, according to the good pleasure of his will

b. Free Will Proponents conversely pointing to passages asserting that salvation depends upon a man’s own choosing to believe or not

i. Deuteronomy 30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

3. Summarya. Free Will Proponents assert that scripture indicates

both God and man are determining factorsb. Calvinists assert that its one or the other, not both

4. Understanding “Logical Fallacies” particularly “Causal Fallacies” untangles this apparent entrenched “either/or” argument

ii. Defining and Understanding Logical Fallacies 1. False Dilemma a.k.a. the Either/Or Fallacy:

a. Definition:i. A limited number of options (usually two) is

given, while in reality there are more options.

ii. A false dilemma is an illegitimate use of the "or" operator.

iii. You assume that taking a certain viewpoint or course of action will result in one of two diametrically opposed outcomes (no other outcomes possible).

b. Application to Calvinismi. Example: “Either God or man” determines

salvation

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2. Causal Fallacies a. Post Hoc: because one thing follows another, the

second is held to be caused by the firstb. Joint effect: one thing is held to cause another when

in fact they are both the joint effects of an underlying cause

c. Insignificant: one thing is held to cause another, and it does, but it is insignificant compared to other causes of the effect

d. Wrong Direction: the direction between cause and effect is reversed

e. *Complex Cause: the cause identified is only a part of the entire cause of the effect

iii. Ordinary Examples1. Grammar and Logical Claims

a. Set 1.i. Dave paid for Dinner.

ii. Dave and only Dave paid for dinner.b. Set 2.

i. Fred drives a car.ii. Fred and only Fred drives a car.

c. What is the difference between these two sets of statements?

i. In Set 1 we would assume that the first statement is equivalent to the second.

- if we hear "Dave paid for dinner," we assume just from the context that "Dave and only Dave paid for dinner."

- We naturally assume that Dave was the sole party that paid for dinner.

ii. In Set 2, we would assume that the first and second statements are NOT equivalent.

- If we hear, "Fred drives a car," we would NOT assume that "Fred and only Fred drives a car."

iii. What makes the difference between the first and second sets?

- The context and the sentence structure make the difference.

- From our familiarity with the subject matter and how people usually talk about these things, we make certain assumptions about the logical claims made in common language.

iv. Grammatically speaking…

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- the simple assertion that “Dave paid for Dinner” does NOT make any claims concerning whether or not others paid for dinner

- the simple assertion that “Fred drives a car” does NOT make any claims concerning whether or not others drive cars also

- Simple statements that this or that is a factor does NOT on its own indicate that thing is the ONLY factor

- ONLY if there were no statements asserting other factors would we be able to conclude that something was the SOLE factor asserted in scripture

a. But that is not the case at alli. In fact, much of the

debate usually takes shape around each side asserting the verses which describe one factor (God’s choice) or the other (man’s choice)

b. Even Calvinists openly admit this, as we saw above, because they acknowledge that scripture’s assertion of man’s responsibility to believe is undeniable



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The elect are saved unto good works (Ephesians 2:10). Thus, though good works will never bridge the gulf between man and God that was formed in the Fall, good works are a result of God's saving grace. This is what Peter means when he admonishes the Christian reader to make his "calling" and "election" sure (2 Peter 1:10). Bearing the fruit of good works is an indication that God has sown seeds of grace in fertile soil.

v. However, we must learn to distinguish between…

- What we assume based upon our experience of a topic.

- What the grammar necessitates.vi. Simple statements of action or responsibility

in scripture do NOT on their own exclude the possibility of other factors

2. Causation and Timinga. If an effect has 2 or more causes, do all causes have

to occur simultaneously?b. NO.c. Example:

i. For example, for a bill to become law in America, it must first be passed by both houses of Congress.

ii. Then it must be signed by the President. iii. Both Congress and the President act as two

independent factors when determining if a bill will become a law.

iv. Just because the Congress makes its determination days or weeks or months ahead of when the President makes his decision does not mean that the President has no part in the determination process.

d. Timing has nothing to do with the number of determining factors.

i. Causal factors do not have to occur simultaneously.

ii. One can occur earlier in time than another and still maintain the independence of the latter factor.

e. Application: i. Simply because God makes determinations

in advance does NOT logically indicate that…

- There are not other causes required- That God’s choice is the only factor

or causeiv. Examples from Scripture

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1. Complex Causea. Philippians 2:13 For it is God which worketh in

you both to will and to do of his good pleasure.i. As we will see throughout this study,

although God is the one working to get us to obey, this does not rule out our cooperation in this process

ii. In light of the repeated descriptions of both parties acting…

- The normal conclusion would be cooperation, with some passages describing one and other passages describing the other

- NOT a one-sided, monergistic determinism in which the second party’s participation somehow explained away and ultimately denied

b. 1 Peter 5:10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

c. Ephesians 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will

d. Ephesians 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

i. Implications - While these passages mention “one

cause” or “one determining factor” concerning salvation, they do not rule out other factors

- To assume so and assume that God’s pleasure is the ONLY factor or cause (as Calvinists do) is to commit the Causal Fallacy of Complex Cause

2. False Dilemma a.k.a. the Either/Or Fallacya. 2 Timothy 1:9 Who hath saved us, and called us

with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

i. Implications

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- Calvinists may want to use this verse to assert that there are only 2 possibilities:

a. EITHER its “according to God ALONE”

b. OR its “according to our works”

- In reality a. this passage only rules out

that salvation is “according to our works”

b. and asserts instead that salvation is according to God’s purpose and grace

c. but it does not rule out that God’s purpose in grace includes or incorporates a choice to believe

d. this becomes more relevant as we see that throughout Romans (particularly Romans 4), Paul contrasts salvation by works with salvation by faith

i. we will discuss this more later, including in our section concerning whether or not Free Will belief is a “work”

3. Ultimate Causationa. Similar to “Causation and Timing” above

i. Can an event depend “more” or “ultimately” on one cause and still depend upon multiple causes?

ii. Can there be a difference in the “degree” or “level” of dependence on the contributing factors?

iii. Yes.b. Ordinary Examples

i. Earlier we looked at the general example of how Congress and the President work together to form laws

ii. Monetary Bills

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- In Congress, all so-called "money bills" must originate in the House of Representatives.

- Money bills cannot be initiated by the Senate.

- So, the House has total control over all money bills in the sense that it is the only party that has the authority to bring them about.

- However, that does not negate the full and independent choice of the Senate to reject or accept such bills AFTER they have been passed by the House.

- The passing of a “money bill” ultimately depends upon the House of Representatives

- The Senate only has the opportunity to exercise a choice because the House decided to initiate a particular bill

iii. Applications:- an event can depend “more” on one

causal factor than another - an event can depend ULTIMATELY

on one cause while still depending upon multiple additional and fully independent causes

4. Scriptural Examples – Ultimate Causation

Romans 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

a. Analysis:i. This passage actually lists 3 contributing

causes- It states that there is “him that wills”- It states that there is “him that runs”

a. “running” in Paul’s use of the term, denotes “perseverance”

i. (covered later: 1 Cor. 9:26, 28, Gal. 2:2, 5:7, Phil. 2:16, Hebrews 12:1)

b. In which case, Paul is also putting perseverance as

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something contributed by mankind

i. As such it is not guaranteed

c. We will cover this more later when we look in depth at “Perseverance of the Saints”

- But ultimately, the entire process depends on God choosing to show mercy

ii. Unless you assume that “mercy” ALWAYS and ONLY refers to God’s irresistible drawing, this verse does NOT in any way rule out a free choice to believe

- If “mercy” can and does frequently refer to the atoning work of Christ on the cross, then there is nothing here which denies human free will

b. Comparisoni. In this verse, God is like the House of

Representatives concerning “money bills.” - Only God could have decided to give

His Son as a sacrifice. - Only God could provide for our

atoning redemption. - It is up to God to first initiate human

redemption and His decision to do so is an act of mercy on sinners.

- So, the entire matter depends ULTIMATELY on God's decision to show mercy by providing a means of salvation and the opportunity to repent.

ii. In this verse, humans are like the Senate.- We still have an independent free

choice to accept or deny the offer of salvation.

- But we only have the opportunity to exercise that choice because God, like the House, decided to initiate the process.

- The fact that God alone could start the process in no way denies human Free Will to accept or reject salvation any more than the Senate

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has no choice to pass or reject a bill approved by the House.

- An event can depend ULTIMATELY on one cause without negating the other causes.

c. Scriptural Examplesi. In Psalm 51, David confesses his sin before

God- In this passage, David expresses his

desire to be forgiven- AND he also expresses his concern

that God may not grant him the opportunity and extend mercy to forgive him this time

Psalms 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

ii. In Hebrews 11, Paul compares getting enslaved to the desires of the physical body to the story of Esau

- Esau had traded his inheritance for food

- Afterward he wished to regain what he has lost

- But no opportunity for repentance was granted

Hebrews 12:16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

iii. In both Psalm 51 and Hebrews 12…

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- we find examples of men willing for forgiveness and repentance

- yet whether or not God will mercifully grant forgiveness is…

a. not guaranteedb. what the whole process

ultimately depends on, EVEN after a man wills for it

5. Summarya. Statements simply affirming a particular factor in

the process will NOT be assumed as indicating singular causation

b. Instead, statements simply affirming a particular factor in the process will be assumed simply to assert that concept as “a” factor

c. AND such statements will be reconciled with other passages asserting or affirming other factors

d. Related issues will be covered below as we examine “What God Determines?”

****e. Foreknowledge

i. What does foreknowledge entail/involve?1. Sometimes we see that God possesses detailed knowledge

of events before they happena. The names of all the elect as well as some whose

names were blotted out

Exodus 32:32 Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

Psalms 69:28 Let them be blotted out of the book of the living, and not be written with the righteous.

Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Revelation 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

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Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

b. David’s form, his words, and his actions were known before they came to be

Psalm 139:2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence?...16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

c. and all his tears were also known

Psalms 56:8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?

d. God’s foreknowledge is comparable to (if not actually inclusive of) numbering the hairs on our heads

Matthew 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered.

Luke 12:7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

e. Death and hell and all the thoughts of meni. Included in this are all the times when Jesus

perceived the thoughts of the crowd or the Pharisees

Proverbs 15:11 Hell and destruction are before the LORD: how much more then the hearts of the children of men?

Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

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Luke 6:7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?

f. And John’s epistles tells us plainly that God knows all things

i. though it does not speak of how

1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth all things.

g. In fact, every instance of prophecy indicates God’s detailed knowledge of future events

2. Theological Considerations – in light of these demonstrations of God’s detailed knowledge of the future

a. Calvinismi. Asserts a causal link between God’s

determining and God’s knowing- God knows the future because he has

already determined for all future events to happen and, therefore, knows what must occur

ii. Or (perhaps less commonly) - “what God knows” part of “who and

what eternally God is”- Thus, since God existed eternally

when there was nothing else but him, his knowledge must not be dependent upon anything else, including events in the future

- what God knows determines what occurs in the future

b. Free Willi. Denies that God causes all things or wills all

things or chooses all things and instead asserts that God only actively causes a limited set of things but generally passively tolerates other things that to occur by freewill (so much as they serve his larger purposes)

ii. In some forms (including the form we prefer) acknowledges that God had a freedom to choose where/when/how to

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unilaterally intervene in history, how those choices would limit or impact human free choices both generally and specifically, and in that sense tolerantly and passively approved all events even those that arose in rebellion to his preferences and wisdom

iii. Asserts instead that God foreknows a thing precisely because it does occur in history

- What occurs in the future determines what God knows or sees beforehand

- We simply know it will occur because his perception is flawless, not because he is causing it

ii. Does foreknowledge mean influence or causality?1. Does simply knowing what occurred in the past mean we

caused or influenced it?a. No.b. Knowledge of the record of events does not mean

influence or causation of those events.2. As the quantity of information one has regarding the past

increases, does the degree of influence or cause also increase so that greater knowledge of the past equals greater influence or control of the past?

a. No, those who are more familiar with the past do not by sheer virtue of that knowledge possess greater influence over the past than those who know very little.

b. Quantity of knowledge does not on its own mean influence or causation.

3. If God stood at the END of history with a full knowledge of all that had happened, would his full record or knowledge of history on its own necessitate that he had caused all those events to occur?

a. No. b. Neither the knowledge of history nor the quantity of

that knowledge in any way necessitates influence or causation.

4. Events in history don’t occur BECAUSE we know about them afterward

a. The fact that we know it now doesn’t force it to happen

b. The opposite is truei. We know about historic events because they

DO occurc. We see or know something because it DOES

happen

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i. Not the other way aroundd. God is not limited to the past in this regard

i. The future works the same way for Himii. He sees or knows an event BECAUSE it

will occur- It does not occur BECAUSE He sees

or knows it5. Summary

a. Free Will theology simply understands that God’s knowledge of the future works similar to our knowledge of the past.

b. Knowledge on its own does not require or imply influence or causation.

****f. What God Determines?

i. Scripture only asserts that God determines…1. the means of salvation

a. how salvation would be accomplishedb. ex. the incarnation, the crucifixion

2. the manner of salvation a. what salvation is or will be like or entailb. ex. what the inheritance is

ii. NOWHERE does scripture ever declare or describe or affirm or assert that God determines…

1. WHO will be saved2. WHO will believe3. WHO will love God4. WHO the elect will be

iii. Vocabulary1. “Elect” or “Chosen”

a. The idea that the “saved” are “Chosen” by God does NOT in any way indicate that God determines WHO will and won’t believe, love him, accept the Gospel, etc.

b. Harvest and Livestock Analogyi. In both the New Testament and Old

Testament, references to Israel and the Church as a “flock” are numerous

ii. In the New Testament, references to mankind as a “harvest” are also numerous

c. The terms “chosen” or “elect” are similar to this type of imagery concerning livestock or a harvested crop

i. You choose the very best of the sheep or the harvest

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ii. The “choice” portion is selected based upon the qualities it possesses compared to the rest of the flock or crop

d. This concept is also illustrated when it came to certain sacrifices where animals without spot or blemish were to be used

Leviticus 5:18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.

Leviticus 6:6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction…13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

i. Likewise, as an illustration, men with blemishes or other defects were not allowed to serve as priests in the Old Testament

- In particular, they are not allowed to offer sacrifices

Leviticus 21:17 Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. 18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 19 Or a man that is brokenfooted, or brokenhanded, 20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; 21 No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 22 He shall eat the bread of his God, both of the most holy, and of the holy. 23 Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them. 24 And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.

ii. Likewise, the New Testament speaks of us as God’s priesthood

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- Notice how Peter states we are allowed to offer sacrifices

1 Peter 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Revelation 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

iii. And consequently, those among the Church who do not follow God’s teaching are referred to as spots and blemishes, implying that they will not be accepted

- (Note, the reference below is also from Peter)

2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of…12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness.

e. Concept Summary:i. In the Bible, the terms “choice” or “chosen”

or “elect” refer to items “chosen because of their good or superior qualities”

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ii. One individual is picked over another precisely BECAUSE that individual possesses desirable traits, which its peers do not

f. Hebrew Wordsi. Used when describing Israel as “the chosen”

VERB0977 bachar a primitive root; TWOT-231; v AV-choose 77, chosen 77, choice 6, choose...out 5, acceptable 1, appoint 1, excellent 1, chosen men 1, rather 1, require 1, not translated; 172 1) to choose, elect, decide for 1a) (Qal) to choose 1b) (Niphal) to be chosen 1c) (Pual) to be chosen, selected

NOUN0972 bachiyr from 0977; TWOT-231c; n m AV-chosen 8, elect 4, chose 1; 13 1) chosen, choice one, chosen one, elect (of God)

ii. Example passages stating Israel as God’s “chosen” ones

Deuteronomy 7:6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen (0977) thee to be a special people unto himself, above all people that are upon the face of the earth.

Deuteronomy 4:37 And because he loved thy fathers, therefore he chose (0977) their seed (02233) after them, and brought thee out in his sight with his mighty power out of Egypt;

Deuteronomy 10:15 Only the LORD had a delight in thy fathers to love them, and he chose (0977) their seed (02233) after them, even you above all people, as it is this day.

NOTE: - The word for “seed” is also an agricultural term, derived from the idea of sowing or scattering seed (see below).- The idea conveyed in Deuteronomy 4 and 10 is similar to the idea of choosing plant seed from previous crops that possessed the superior qualities.

02233 zera‘from 02232; TWOT-582a; n m

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AV-seed 221, child 2, carnally + 07902 2, carnally 1, fruitful 1, seedtime 1, sowing time 1; 229 1) seed, sowing, offspring 1a) a sowing 1b) seed 1c) semen virile 1d) offspring, descendants, posterity, children 1e) of moral quality 1e1) a practitioner of righteousness (fig.) 1f) sowing time (by meton)

02232 zara‘ a primitive root; TWOT-582; v AV-sow 47, yielding 3, sower 2, bearing 1, conceive 1, seed 1, set 1; 56 1) to sow, scatter seed 1a) (Qal) 1a1) to sow 1a2) producing, yielding seed 1b) (Niphal) 1b1) to be sown 1b2) to become pregnant, be made pregnant 1c) (Pual) to be sown 1d) (Hiphil) to produce seed, yield seed

1 Chronicles 16:13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones (0972).

Psalms 33:12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen (0977) for his own inheritance.

Psalms 105:6 O ye seed of Abraham his servant, ye children of Jacob his chosen (0972).

Romans 11:16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

iii. We can even establish some things about which traits of the patriarchs that God found so desirable about them

- Note the specific reference toa. Abraham in Psalms 105:6b. Jacob in 1 Chronicles 16:13

Genesis 18:17 And the LORD said, Shall I hide from Abraham that thing which I do; 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of

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the earth shall be blessed in him? 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

NOTE: God is responding to Abraham based upon his KNOWLEDGE of certain traits that Abraham would exhibit in the future (i.e., that he would believe and preserve God’s word) – this is how God’s FOREKNOWLEDGE works.

Genesis 9:1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. 3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. 4 But flesh with the life thereof, which is the blood thereof, shall ye not eat. 5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. 6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

Genesis 37:17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan. 18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. 19 And they said one to another, Behold, this dreamer cometh. 20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. 21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. 22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. 23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; 24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. 26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? 27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

Genesis 42:21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.

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NOTE: As a result of Joseph’s brothers selling him instead of killing him, this is added to the Law also and is kept by the Israelites.

Exodus 21:16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

1 Timothy 1:10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

iv. NOTICE that at least one desired trait possessed by Abraham and Jacob is that they preserve God’s commandments

- As we will see below, this also is why David is chosen over Saul and is what makes David “better than” Saul

v. Other usage of these terms- Indicates that items were chosen

BECAUSE they possessed desirable traits in contrast to their peers

a. General examples

Genesis 6:2 That the sons of God saw the daughters of men that they were fair (2896); and they took them wives of all which they chose (0977).

NOTE: The Hebrew word “towb” (Strong’s No. 2896) actually indicates the idea of possessing “better” or desirable traits.

02896 towb from 02895; TWOT-793a AV-good 361, better 72, well 20, goodness 16, goodly 9, best 8, merry 7, fair 7, prosperity 6, precious 4, fine 3, wealth 3, beautiful 2, fairer 2, favour 2, glad 2, misc 35; 559 adj 1) good, pleasant, agreeable 1a) pleasant, agreeable (to the senses) 1b) pleasant (to the higher nature) 1c) good, excellent (of its kind) 1d) good, rich, valuable in estimation 1e) good, appropriate, becoming 1f) better (comparative) 1g) glad, happy, prosperous (of man’s sensuous nature) 1h) good understanding (of man’s intellectual nature) 1i) good, kind, benign

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1j) good, right (ethical) n m 2) a good thing, benefit, welfare 2a) welfare, prosperity, happiness 2b) good things (collective) 2c) good, benefit 2d) moral good n f 3) welfare, benefit, good things 3a) welfare, prosperity, happiness 3b) good things (collective) 3c) bounty

SurveyGenesis 24:16 And the damsel was very fair (02896) to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

Genesis 26:7 And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he , the men of the place should kill me for Rebekah; because she was fair (02896) to look upon.

Genesis 13:8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 9 Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. 10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. 11 Then Lot chose (0977) him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

Judges 20:15 And the children of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen (0977) men. 16 Among all this people there were seven hundred chosen (0977) men lefthanded; every one could sling stones at an hair breadth, and not miss.

b. David i. The people perceived

that Saul was “chosen” because of his exceptional outward traits

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ii. His height and stature are specifically mentioned

1 Samuel 10:22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the LORD hath chosen (0977), that there is none like him among all the people? And all the people shouted, and said, God save the king.

iii. When David is chosen, God tells Samuel his outward appearance is not what God IS LOOKING AT or selecting upon

iv. In contrast, God is selecting BASED UPON what he sees in the heart of a man

1 Samuel 16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD. 3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. 6And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed is before him. 7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen (0977) this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen (0977) this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen (0977) these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD

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said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

v. This is interesting because Romans 8:27-30 begins the same way, with God looking at men’s hearts and THEN God works all things for those who are known to love him – similar to David

Romans 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

vi. The apostles also assert in Acts 1 and 15 that God continues to make selections of men based upon his knowledge of the traits in their hearts

Acts 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen.

Acts 15:7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us.

vii. In fact, Jesus himself testified that a man’s justification is not a matter of what he himself or other men see outwardly, but

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what God sees in that man’s heart

Luke 16: 14 And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

viii. In fact, God made it known to Samuel exactly what trait David possessed, which God selected him on account of

1 Samuel 13:13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever. 14 But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.

Acts 13:22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

ix. David was a man after God’s own heart

x. Which is another way of saying that He loved God, just as Romans 8 denotes

xi. God was looking at and looking for this trait when he chose David

xii. It was this trait that made David “choice” while others, including his brothers, were NOT

xiii. Psalms 89:3 uses Strong’s No. 0972 in this way concerning David also – thus demonstrating that

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this word has the exact same concept in mind when used of God’s elect

Psalms 89:3 I have made a covenant with my chosen (0972), I have sworn unto David my servant, 4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

xiv. In fact, when God makes this declaration that David is a man after his own heart, he is saying so in contrast to Saul

xv. Later on, after another act of disobedience, Samuel makes a similar statement to Saul and again compares him to David

1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king…28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better (2896) than thou.

NOTE: The word translated as “better” is the Hebrew word 2896 (towb), which we saw earlier occurred in such places as Gen. 6:2, 24:16, 26:7 to speak of desirable traits possessed by one, which are superior to those exhibited by another.

1 Samuel 28:16 Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy? 17 And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David: 18 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.

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xvi. Here, Samuel actually states that David “is better” than Saul

xvii. This again confirms that the word “chosen” or “elect” denotes those who possess the better, the desired, the superior traits

xviii. Similar to among a flock of livestock or harvest crop

g. Conclusioni. The fact that the “saved” are God’s

“chosen” and that God “chose” them does NOT indicate that God determined WHO would accept the Gospel, love him, believe, be saved, etc.

ii. In fact, it indicates the oppositeiii. That these individuals possess the traits that

God desires and so He chose them from among all of the rest of the flock and harvest of mankind

iv. The “CHOSEN” = those who possess the desired traits and because of those traits, they are chosen

v. And what we see thematically is that from Abraham and Jacob to Saul and David, the trait that God is looking for and choosing based upon is who loves him and will keep his word

****2. Word for “determined” and “predetermined”

a. Primarily 2 Greek words are used in the New Testament when discussing God determining things pertaining to salvation

3724 horizo from 3725; TDNT-5:452,728; v AV-determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1, determine 1; 8 1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b to determine, appoint 1b1) that which has been determined, acc. to appointment, decree

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1b2) to ordain, determine, appoint

4309 proorizofrom 4253 and 3724; TDNT-5:456,728; v AV-predestinate 4, determine before 1, ordain 1; 6 1) to predetermine, decide beforehand 2) in the NT of God decreeing from eternity 3) to foreordain, appoint beforehand

4253 proa primary preposition; TDNT-6:683,935; prep AV-before 44, above 2, above ... ago 1, or ever 1; 48 1) before

b. By surveying the use of these 2 words, we can see exactly WHAT it is that scripture lists as being determined by God

c. REVIEWi. Scripture only asserts that God determines…

- the means of salvationa. how salvation would be

accomplishedb. ex. the incarnation, the

crucifixion - the manner of salvation

a. what salvation will be like or entail

b. ex. what the inheritance isii. NOWHERE does scripture ever declare or

describe or affirm or assert that God determines…

- WHO will be saved- WHO will believe- WHO will love God- WHO the elect will be

d. Surveyi. “horizo” (Strong’s No. 3724) occurs a total

of 8 times in the New Testament- Will be numbers A1, A2, A3 below

ii. “proorizo” (Strong’s No. 4309) occurs a total of 6 times in the New Testament

- Will be numbers B1, B2, B3 below

A1.) Luke 22:21 But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth, as it was determined (3724): but woe unto that man by whom he is betrayed!

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A2.) Acts 2:23 Him, being delivered by the determinate (3724) counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.

B1.) Acts 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before (4309) to be done.

*NOTICE: The hardening of the majority of the Jewish nation during Jesus’ 3-year ministry is part of God’s determinations concerning the “means” of salvation, i.e. the atoning crucifixion.

B2.) 1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God…24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God…2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained (4309) before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

- These passages teach that the crucifixion of Christ, particularly at the hands of the rulers of the Jews and the Gentiles (Romans) was determined by God to occur.

- But NONE of these passages teaches that who would love God, who would believe the Gospel, or who would be saved was determined by God.

A3.) Acts 11:29 Then the disciples, every man according to his ability, determined (3724) to send relief unto the brethren which dwelt in Judaea:

A4.) Acts 17:26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined (3724) the times before appointed, and the bounds of their habitation.

- The two passages above state that God determined…

a. the times and habitations of the various nations

b. and that on one occasion the disciples determined to send

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financial assistance to the church in another area.

- But NEITHER of these passages teaches that who would love God, who would believe the Gospel, or who would be saved was determined by God.

A5.) Acts 10:42 And he commanded us to preach unto the people, and to testify that it is he which was ordained (3724) of God to be the Judge of quick and dead.

A6.) Acts 17:31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained (3724); whereof he hath given assurance unto all men, in that he hath raised him from the dead.

- The two passages above teach that God determined Jesus Christ would be the judge of the living and the dead.

- But again NEITHER of these passages teaches that who would love God, who would believe the Gospel, or who would be saved was determined by God.

A7.) Romans 1:4 And declared (3724) to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.

A8.) Hebrews 4:7 Again, he limiteth (3724) a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God.

- The two passages above state that God declared or demonstrated…

a. that Jesus Christ was the Son of God by the resurrection of the dead

b. and that God has also determined a particular day of rest (i.e. the millennial reign of Christ) for his people.

- But again NEITHER of these passages teaches that who would love God, who would believe the

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Gospel, or who would be saved was determined by God.

NOTE: Finally, we arrive at the only four verses that speak of “determination” side by side with the elect.

B3-4.) Romans 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God…29 For whom he did foreknow, he (4309) also did predestinate (4309) to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate (4309), them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

B5.) Ephesians 1:5 Having predestinated (4309) us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.

B6.) Ephesians 1:11 In whom also we have obtained an inheritance, being predestinated (4309) according to the purpose of him who worketh all things after the counsel of his own will.

- As can plainly be seen, NONE of these three passages teach that God determined who would love him, who would believe the Gospel, or who would be saved

- Instead, these three passages simply declare that God determined

a. what would happen to those who would love him and believe

b. that they would become like Christ, being children and co-heirs with Christ.

- This is the “manner” of salvationa. what salvation will be like or

entailb. ex. what the inheritance is

e. one outlieri. there is one verse where the Greek word

“tasso” (Strong’s No. 5021) is used, which

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Calvinists might try to assert indicates that God determined “WHO”

5021 tasso a prolonged form of a primary verb (which latter appears only in certain tenses); TDNT-8:27,1156; v AV-appoint 3, ordain 2, set 1, determine 1, addict 1; 8 1) to put in order, to station 1a) to place in a certain order, to arrange, to assign a place, to appoint 1a1) to assign (appoint) a thing to one 1b) to appoint, ordain, order 1b1) to appoint on one’s own responsibility or authority 1b2) to appoint mutually, i.e. agree upon

ii. passage in question

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (5021) to eternal life believed.

iii. survey of “tasso”

NOTE: - How many times “tasso” is performed by human beings. (Denoted with an *)- the total is 4 out of the 7 below

- with Acts 13:48 being left uncategorized at this point

Matthew 28:16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed (5021) them.

*Luke 7:8 For I also am a man set (5021) under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

*Acts 15:2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined (5021) that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

Acts 22:10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed (5021) for thee to do.

*Acts 28:23 And when they had appointed (5021) him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

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Romans 13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained (5021) of God.

*1 Corinthians 16:15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted (5021) themselves to the ministry of the saints,)

iv. Analysis:- even a survey of “tasso” reveals that

it is NOT used to describe or associated with God’s determinations concerning salvation

- “tasso” often indicates a command

Matthew 28:7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me…16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed (5021) them.

- Here in Matthew 28, concerning an action performed by Jesus Christ, it simply means to instruct or command

a. Jesus has instructed the apostles beforehand to go to a particular spot

b. Nothing in the meaning indicates that they could not help but go or that they didn’t have Free Will in the matter just because he appointed or commanded them where to go

- We also see this idea of “commanding” in Luke 7

Luke 7:8 For I also am a man set (5021) under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

v. Romans 13 speaks of the civil authorities that rule the nations of the world

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Romans 13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained (5021) of God.

- Although their places were assigned or appointed by God, they do not always do as he says

- And such men who become kings, certainly desire the appointment

a. No man is made king while hating the idea

- As such, in this instance “tasso” does NOT by definition negate the willful ascent of the APPOINTEE

vi. Of all the other occurences of “tasso,” Acts 15:2 is the closest by far to Acts 13:48

Acts 14:26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined (5021) that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

- Like Romans 13 above, when we read here that Paul and Barnabas were appointed by the church in Antioch to go to Jerusalem on this matter, we do NOT assume that Paul and Barnabas had NO say in the matter

a. In contrast, since Paul and Barnabas were leading that church at the time, it is very likely that they played a large part in putting forward the idea that they should be the ones to go

b. It is very unlikely that this young church made a decision pertaining to Paul and Barnabas, their leaders,

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without the consent or direction of those leaders

- At any rate, we don’t assume from the usage of “tasso” here that it indicates a one-sided, irresistible, or unconditional determination

a. In fact, our survey of “tasso” so far indicates a usage that does not inherently imply such a one-sided, involuntary determination

- This is why definition “1b2)” denote “to appoint mutually, i.e. agree upon”

a. Because it does not denote a forced or automatically complied with action

- And so long as it is not one-sided, unilateral, or irresistible, then the use of “tasso” cannot indicate that this word or this verse is being used to indicate that God himself SOLELY “determined” WHO would believe

f. But, does “tasso” in Acts 13:48 constitute an instance of scripture declaring that God “determined” WHO, not just the means and manner, of salvation?

i. The answer is “NO” for 3 reasons- 1) Once again, we plainly see that, at

the most, “tasso” is being used with regard to what God determines will happen to the elect

a. The ordination is “eternal life” i.e. the manner (the what) of salvation

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (5021) to eternal life believed.

- 2) The context of this usage makes it plain that it is not talking about God’s determination at all

a. “general” statements in scripture

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i. Taken from Tim Warner’s article, “Calvinism: John 6”

http://www.pfrs.org/calvinism/calvin10.html“The first issue is the distinction between a general statement in Scripture, and a specific (all inclusive or all exclusive) statement. Often in Scripture we find statements that are generally true, but if you take the language extremely literally, these statements are not true. Pressing such statements to the extreme causes many misunderstandings. Let me give a few examples just to illustrate.”

(EXAMPLES quoted by Tim Warner…)

Matt 2:3 3 When Herod the king had heard these things, he was troubled, and ALL JERUSALEM with him. (KJV)

Acts 21:31 31 And as they went about to kill him, tidings came unto the chief captain of the band, that ALL JERUSALEM was in an uproar. (KJV)

Matt 3:5-6 5 Then went out to him JERUSALEM, and ALL JUDEA, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins. (KJV)

ii. Tim Warner then proves that such statements are meant to be generalizations, NOT literal head-counts

(Tim Warner quote continued…)“These kinds of generalizations are common in Scripture. But, lets narrow this down to John 6. Here is an example directly from the chapter we are considering. Compare the following verses:”

John 6:39 39 And this is the Father's will which hath sent me, that of all WHICH HE HATH GIVEN ME I should lose nothing, but should raise it up again at the last day. (KJV)

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John 17:12 12 While I was with them in the world, I kept them in thy name: those THAT THOU GAVEST ME I have kept, and NONE OF THEM is lost, BUT THE SON OF PERDITION; that the scripture might be fulfilled. (KJV)

iii. Tim Warner’s concluding comments on generalizations

“If we insist that statements in John 6 are "all inclusive," and there can be no exception to the rule, then what do you do with the exception that Jesus specifically mentioned in John 17? It matters not whether we argue that Judas was not really saved. The language Jesus used of His 12 disciples (those whom the Father gave Him) is the same in both John 6 & John 17! And Judas is clearly included in those who were given to Jesus by the Father! If you argue that Judas was not really saved, then none of those given Jesus by the Father in John 6 are necessarily saved. If Judas WAS really saved, then the case is closed! If Judas can fall away, so can you! The answer is that Jesus made a general statement.”

iv. *APPLICATION: some statements concerning the masses of people should are generalizations, NOT literal head counts

(Returning to Acts 13:44…)

Acts 13:44 And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (5021) (5772) to eternal life believed. 49 And the word of the Lord was published throughout all the region.

5772 Tense-Perfect See 5778 Voice-Passive See 5786

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Mood -Participle See 5796 Count-463

NOTE: - “tasso” is rendered in the “passive” voice- which means that the Gentiles are not performing the action but are the recipients of it- NOTICE that God is not named anywhere in the sentence

- there is no indication in the verse that God is performing “tasso” here

ii. Contextual Analysis of Acts 13- In verse 44-45, we see Paul and

Barnabas preaching to the Jews- The Jews reject the message- Paul’s response is that he and

Barnabas will now go the Gentiles- This is a pattern for Paul to speak

first to the Jews and then go to the Gentiles

- Paul expects that unlike the Jews, the Gentiles will accept in large numbers and much more easily

- Paul expresses this sentiment exactly in a similar experience in Acts 28

Acts 28:17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans…23 And when they had appointed (5021) him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

- So, in Acts 13, following his pattern, Paul preaches first to the Jews of the city and receives stubborn rejection

- Then he states that he will preach to the Gentiles of that area, expecting

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that, in contrast to the Jews, they will receive the word more gladly

- Verse 48 states this clearly

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (5021) to eternal life believed. 49 And the word of the Lord was published throughout all the region.

- The word “tasso” (Strong’s No. 5021) in verse 48 is a reference to Paul’s preaching to the Gentiles

a. We recall from earlier that God is not mentioned at all in this verse including in connection with “tasso”

b. We also recall from earlier that 4 out of the other 7 uses of “tasso” were regarding an action performed by men

- The use of “tasso” here is similar to Peter’s preaching to the Gentiles in Acts 10

Acts 10:48 And he commanded (4367) them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

- The word for “commanded” here is a compound word formed from “tasso”

4367 prostasso from 4314 and 5021; TDNT-8:37,1156; v AV-command 6, bid 1; 7 1) to assign or ascribe to, join to 2) to enjoin, order, prescribe, command 2a) to appoint, to define

4314 pros a strengthened form of 4253; TDNT-6:720,942; prep AV-unto 340, to 203, with 43, for 25, against 24, among 20, at 11, not tr 6, misc 53, vr to 1; 726 1) to the advantage of 2) at, near, by 3) to, towards, with, with regard to

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- as Peter commanded his audience concerning the teaching of Christ Jesus, so is Paul in Acts 13:48

- BOTTOM LINE: What Acts 13:46-48 is saying is that…

a. In contrast to the Jews, most of who rejected Paul’s message

b. When it came to the Gentiles, as many as he “commanded” or instructed to eternal life believed the message

c. It’s a general statement about how, unlike the Jews who resisted, “as many” Gentiles who heard the message believed

iii. Furthermore- notice that in contrast to the Calvinist

interpretation wherein God is determining WHO is saved (instead of Paul commanding them to believe)

- verse 46 clearly depicts that it is the Jews themselves who make themselves unworthy by their response of eternal life

Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge (2919) yourselves (1438) unworthy (3756) (514), lo, we turn to the Gentiles.

2919 krino perhaps a primitive word; TDNT-3:921,469; v AV-judge 88, determine 7, condemn 5, go to law 2, call in question 2, esteem 2, misc 8; 114 1) to separate, put asunder, to pick out, select, choose 2) to approve, esteem, to prefer 3) to be of opinion, deem, think, to be of opinion 4) to determine, resolve, decree 5) to judge 5a) to pronounce an opinion concerning right and wrong 5a1) to be judged, i.e. summoned to trial that one’s case may be examined and judgment passed upon it 5b) to pronounce judgment, to subject to censure

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5b1) of those who act the part of judges or arbiters in matters of common life, or pass judgment on the deeds and words of others 6) to rule, govern 6a) to preside over with the power of giving judicial decisions, because it was the prerogative of kings and rulers to pass judgment 7) to contend together, of warriors and combatants 7a) to dispute 7b) in a forensic sense 7b1) to go to law, have suit at law

1438 heautou ( including all other cases) from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of 846; ; pron AV-himself 110, themselves 57, yourselves 36, ourselves 20, his 19, their 15, itself 9, misc 73; 339 1) himself, herself, itself, themselves

3756 ou also (before a vowel) ouk and (before an aspirate) ouch a primary word, the absolute negative [cf 3361] adverb; ; particle AV-not 1210, no 147, cannot + 1410 57, misc 123; 1537 1) no, not; in direct questions expecting an affirmative answer

514 axiosprobably from 71; TDNT-1:379,63; adj AV-worthy 35, meet 4, due reward 1, unworthy + 3756 1; 41 1) weighing, having weight, having the weight of another thing of like value, worth as much 2) befitting, congruous, corresponding to a thing 3) of one who has merited anything worthy 3a) both in a good and a bad sense

Examples of “axios” used elsewhere for “worthy”Matthew 10:37 He that loveth father or mother more than me is not worthy (514) of me: and he that loveth son or daughter more than me is not worthy (514) of me. 38 And he that taketh not his cross, and followeth after me, is not worthy (514) of me.

Revelation 3:4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy (514).

Revelation 4:11 Thou art worthy (514), O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

NOTE: - Like “tasso,” “krino” (Strong’s No. 2919) is elsewhere translated as “ordained.”

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Acts 16:4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained (2919) of the apostles and elders which were at Jerusalem.

- This means, that the use of “tasso” and “krino” can equally be said to describe “determination”- and if that is the case, then the use of “krino” in Acts 13:46 indicates that the Jews determined themselves unworthy of eternal life just as much as Calvinists could claim the use of “tasso” in verse 48 indicates that God makes the determination- so, at the least, this would again indicate the last definition of “tasso” in which the decision is mutual

- 1b2) to appoint mutually, i.e. agree upon - in which case, this would simply again constitute another example of Calvinism committing the logical fallacy of COMPLEX CAUSE (as described above)

- In reality, Acts 13:48’s use of “tasso” is clearly meant (particularly by comparison to Acts 10:48) to refer to Paul’s preaching, NOT God’s determinations concerning salvation

- Acts 13 Conclusionsa. “tasso” is not a Greek word

used in any other passage where God’s determination is discussed

b. Clearly, Acts 13:46-48 is indicating directly that men determine themselves unworthy of eternal life BY how they respond to the preaching

c. AND in contrast, Acts 13:48 is only stating that the Gentiles believed the instruction of Paul much more readily than the Jews

i. Just as Paul expectedd. Consequently, Acts 13 does

NOT indicate or constitute a LONE statement in which God determines the WHO concerning election

iv. CONCLUSION1. What God Determines?2. NOWHERE does scripture ever declare or describe or

affirm or assert that God determines…a. WHO will be savedb. WHO will believe

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c. WHO will love Godd. WHO the elect will be

3. Scripture only asserts that God determinesa. What those who love him will receiveb. How (by what means) they will receive it

4. From the very beginning of the Bible…a. the terms “chosen” or “elect” denote those who

possess the “better” or “desired” traits b. and BECAUSE of those traits, they are chosen

while others who lack those traits are not.****

g. “Free Will choice” and “works”i. Introductory Comments

1. during the previous segment, Logical Fallacies – Causal Fallacies, we promised to get back to the issue of how “faith” and “works” are juxtaposed in the New Testament

a. in this current segment, we will do just that2. Scripture denies “salvation by works”

NOTE: Strong’s Numbers for “works,” “worketh,” “faith,” and “believe”.

Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works (2041), he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed (4100) God, and it was counted unto him for righteousness. 4 Now to him that worketh (2038) is the reward not reckoned of grace, but of debt. 5 But to him that worketh (2038) not, but believeth (4100) on him that justifieth the ungodly, his faith (4102) is counted for righteousness.

NOTE: From Romans 4:5 how both 4100 (pisteuo) and 4102 (pistis) are used, the verb and the noun form of the same concept.

Romans 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works (2041), but of him that calleth;)

Galatians 2:16 Knowing that a man is not justified by the works (2041) of the law, but by the faith (4102) of Jesus Christ, even we have believed (4100) in Jesus Christ, that we might be justified by the faith (4102) of Christ, and not by the works (2041) of the law: for by the works (2041) of the law shall no flesh be justified.

Ephesians 2:8 For by grace are ye saved through faith (4102); and that not of yourselves: it is the gift of God: 9 Not of works (2041), lest any man should boast.

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2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works (2041), but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Titus 3:5 Not by works (2041) of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

3. Calvinists at times will argue against Free Will theology by saying that…

a. Free Will belief is a “work”i. i.e. if belief is something man chooses

himselfii. i.e. unless belief is something that God puts

into a man/causes a man to chooseb. Thus, Free Will theology is one of salvation by

works

Excerpt From R.C. Sproul

http://www.bible-researcher.com/sproul1.htmlModern Reformation, Vol 10, Number 3 (May/June 2001), pp. 22-29.The Pelagian Captivity of the Churchby R.C. Sproul

What is the source and status of faith? Is it the God-given means whereby the God-given justification is received? Or is it a condition of justification which is left to us to fulfill? Is your faith a work? Is it the one work that God leaves for you to do? I had a discussion with some folks in Grand Rapids, Michigan, recently. I was speaking on sola gratia, and one fellow was upset…And after we discussed this for fifteen minutes, he said, "OK! I'll say it. I'm a Christian because I did the right thing, I made the right response, and my friend didn't." What was this person trusting in for his salvation? Not in his works in general, but in the one work that he performed. And he was a Protestant, an evangelical. But his view of salvation was no different from the Roman view…It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work…For to rely on oneself for faith is no different in principle than to rely on oneself for works, and the one is as un-Christian and anti-Christian as the other.

4. The Calvinist premises in this argument fall into two sets. Let's see if we can outline them.

a. Set A - The Definition of a "Work."i. 1. A "Work" is anything done for the

purpose of obtaining salvation, which originates from man, not God.

ii. 2. A ("Free Will") choice to believe originates with man, not God.

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iii. Conclusion A: A ("Free Will") choice to believe is a work.

b. Set B - Salvation by Works.i. 1. Men aren't saved by works.

ii. 2. The ("Free Will") choice to believe is a work.

iii. Conclusion B: Men cannot be saved by their own choice to believe.

5. NOTES on this Argumenta. Set A-1 is a purposefully broad definition,

i. and from a Calvinist perspective it has to be. ii. *If there is anything done for the purpose

of obtaining salvation that A) originates from man and B) does NOT fall into the category of "works" then this entire Calvinist argument falls apart.

iii. if the ("Free Will") choice to believe is not a work, then we have no reason to reject that man could be saved by such a choice.

b. And there is also a hidden premise to this Calvinist argument.

i. The hidden premise involves the definition of a "work" as it applies to Set B-1.

ii. Set B-1 states that "men aren't saved by works."

iii. The question is, does this apply to all "works" or did Paul have a particular set or kind of works in mind (in such passages as above)?

ii. Analysis of this Calvinist Argument1. start by assuming that the Calvinist definition found in Set

A-1 is correcta. “reduction ad absurdum - Disproof of a

proposition by showing that it leads to absurd or untenable conclusions. ETYMOLOGY: Medieval Latin reducti ad absurdum : Latin reducti, a bringing back, reduction + Latin ad, to + Latin absurdum, absurdity, from neuter of absurdus, absurd.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

b. Specifically, we will show that i. EITHER the Calvinist definition is

inaccurateii. OR (the definition is accurate, but…) there

are two categories of works in the New Testament

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- one category, including the works of the Law of Moses, which we are NOT saved by

- another category, including specifically belief itself, which we ARE saved by

iii. Thus, Calvinists are in error - EITHER by their definition that all

things of man are “works”- OR in their assertion that “all

works/anything done by man plays no part in salvation”

2. assume that a "work" is accurately defined as "anything done for the purpose of obtaining salvation, which originates from man, not God" (as the Calvinists suggest)

a. We cannot emphasize strongly enough that the Calvinist argument on this issue requires that the definition found in Set A-1 is correct.

b. If there is any "work" which originates from man that can bring him salvation, then the Calvinists argument crumbles.

iii. Scripture1. is there any work a man can do to obtain eternal salvation?

John 6:27 Labour [2038] not for the meat [1035] which perisheth, but for that meat [1035] which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28 Then said they unto him, What shall we do, that we might work [2038] the works [2041] of God? 29 Jesus answered and said unto them, This is the work [2041] of God, that ye believe [4100] on him whom he hath sent.

2. Vocabularya. NOTICE how many of these words we saw in the

passages concerning “salvation by works” and “by faith” ABOVE

b. First, the word "Labor" in verse 27 is the same Greek word as "work" in verse 28

2038 ergazomai {er-gad'-zom-ahee}middle voice from 2041; TDNT - 2:635,251; v AV - work 22, wrought 7, do 3, minister about 1, forbear working + 3361 1, labour for 1, labour 1, commit 1, trade by 1, trade 1; 391) to work, labour, do work2) to trade, to make gains by trading, "do business"3) to do, work out3a) exercise, perform, commit

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3b) to cause to exist, produce4) to work for, earn by working, to acquire

c. Second, the words "labor" (verse 27) and "work" (verse 28, 29) are directly related to the noun "work(s)" in verse 28 and 29.

i. One is simply a noun and the other a verb.

2041 ergon {er'-gon} from a primary (but obsolete) ergo (to work); TDNT - 2:635,251; n n AV - work 152, deed 22, doing 1, labour 1; 1761) business, employment, that which any one is occupied1a) that which one undertakes to do, enterprise, undertaking2) any product whatever, any thing accomplished by hand, art, industry, or mind3) an act, deed, thing done: the idea of working is emphasised in opp. to that which is less than work

ii. The word "meat" in verse 27 is defined as follows.

1035 brosis {bro'-sis}from the base of 977; TDNT - 1:642,111; n f AV - meat 6, rust 2, morsel of meat 1, eating 1, food 1; 111) act of eating1a) in a wider sense, corrosion2) that which is eaten, food, ailment2a) of the soul's food, either which refreshes the soul, or nourishes and supports it

iii. The word “believe” in verse 29 is the standard verb form of the New Testament word for “belief” or “faith”

NOTE: derivation, survey, verb

4100 pisteuo from 4102; TDNT-6:174,849; v AV-believe 239, commit unto 4, commit to (one’s) trust 1, be committed unto 1, be put in trust with 1, be commit to one’s trust 1, believer 1; 248 1) to think to be true, to be persuaded of, to credit, place confidence in 1a) of the thing believed 1a1) to credit, have confidence 1b) in a moral or religious reference 1b1) used in the NT of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of soul 1b2) to trust in Jesus or God as able to aid either in obtaining or in doing something: saving faith

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1bc) mere acknowledgment of some fact or event: intellectual faith 2) to entrust a thing to one, i.e. his fidelity 2a) to be intrusted with a thing

NOTE: survey, noun

4102 pistis from 3982; TDNT-6:174,849; n f AV-faith 239, assurance 1, believe + 1537 1, belief 1, them that believe 1, fidelity 1; 244 1) conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it 1a) relating to God 1a1) the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ 1b) relating to Christ 1b1) a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God 1c) the religious beliefs of Christians 1d) belief with the predominate idea of trust (or confidence) whether in God or in Christ, springing from faith in the same 2) fidelity, faithfulness 2a) the character of one who can be relied on

3. Analysis of John 6a. Jesus tells the crowds that he will give them

everlasting life but that they must labor (or work) to obtain it.

i. In fact, we know Jesus is talking about the "works" men do because he starts off in verse 27 saying, "Labor for," and labor is the same Greek word as "work" in this passage.

ii. So, Jesus is instructing his listeners to work that they might received eternal salvation from him.

b. In response to this, Jesus is asked a very simple question

i. "what works are the works of God that we might do them?"

- Or in other words, Jesus has just advised the crowd to work not for material things, but to work for eternal life.

- He is then asked, “what works should we do?”

c. And he answers this question directly in verse 29

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i. telling his listeners specifically what work they must do to obtain eternal salvation from him

ii. that work is beliefd. This is a huge problem for the Calvinist

argumente. It destroys the Calvinist definition of work

i. Why they’re wrong- Calvinists define a work as anything

that originates with man and not God,

- they then place belief or faith into the category of “from God” and therefore it is not a work.

- Here Jesus calls faith/belief a work using the same terms used for work in the verses we looked at above.

- Therefore, if faith is a work and by the Calvinist definition a work originates with man and not God, then faith must originate with man and not God.

ii. So, Calvinists cannot retain their definition of “works” as “anything that originates from man, not God”

- They must abandon their articulation that “works” by definition come from man and not God

- Or, if they keep that definition, they must admit that faith comes from man and not God

iii. Once Calvinists change their definition of a work in this manner, they again lose any basis for asserting that Free Will theology equates to the “salvation by works” that Paul denies

f. It destroys the Calvinists hidden premise that all works are of the kind that cannot save

i. According to Jesus, what work should men do that they might have "everlasting life?"

- In verse 28, Jesus clearly states that the work men should do to obtain everlasting life is the work of belief.

- Or, there is a work that saves men, it is belief/faith

ii. Paul and Jesus

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- Jesus: a. Jesus states that belief is a

workb. Jesus states that the work of

belief does save- Paul

a. States that works do not saveb. (States that belief does save)

- There must be 2 different categories of works

a. One which does not saveb. One which does save

iii. Consequences- IF scripture teaches that some works

can save- THEN even if we assume the

Calvinist definition that a “work” is “anything done for the purpose of obtaining salvation, which originates from man, not God.”

- THUS, the Free Will doctrine that man is saved by his own choice to believe does NOT contradict Paul’s denial of salvation by works

- Belief would simply be of the category of works that can save

a. Even as declared plainly by Jesus Christ in John 6

iv. Broader Impact1. From John 6

a. What this passage from John 6 really shows us is that the Calvinists have erred by assuming that all "works" are of the same category.

b. In reality, belief is considered its own special category of a "work."

c. And this is made even more clear as we examine the New Testament origination of the doctrine that we are saved "not by works."

2. This essential orthodox doctrine is found in the epistles of Paul.

Romans 4:1 What then shall we say that Abraham, our forefather, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about--but not before God. 3 What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness. " 4 Now when a man works, his wages

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are not credited to him as a gift, but as an obligation. 5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.

Galatians 3:5 Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?

NIV - Ephesians 2:8 For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God-- 9 not by works, so that no one can boast. 10 For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.

KJV - Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

a. Thus, we have 2 clear, scriptural assertionsi. That belief is a work, and in fact, the work

that God requires for salvationii. AND that the work of belief is always

contrasted to the works or deeds that do not merit salvation

- (in the very passages where Paul denies salvation by works)

b. These 2 clear scriptural statements destroy R.C. Sproul’s arguments entirely

i. Wherein he denies that faith is the work God requires

ii. And denies Paul’s direct disassociation of the work of faith from the works/deeds, which do not merit salvation, as exemplified in the requirements of the Law

3. Conclusions for the rest of the Studya. **The idea of man choosing his own faith DOES

NOT violate the orthodox doctrine that “salvation is not by works”

b. Ultimately, we would not disagree with the Calvinist definition of a work described at the start of this argument.

i. Belief is a "work done for the purpose of obtaining salvation, which originates from man, not God."

ii. This is the work required by God.

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- Man himself freely chooses to believe and rely on Jesus Christ of his own accord.

c. In reality, the New Testament condemnation of “salvation by works” is about the works of the Old Covenant Law.

i. It is in NO WAY directed at the work of believing

- Which Paul always holds in contrast to the works of the Law

- And which Paul himself affirmsii. (That is not to say we are saved by works of

any kind, except for the "work" of belief.)d. From this point forward in the study, we will not

be tripped up by the erroneous Calvinist argument that if a man chooses to believe of his own accord, that is “salvation by works”

**** h. Accusations of Pride

i. Introductory Comments1. Calvinists sometimes criticize Free Will doctrine of being

inherently commits the sin of pridea. By “pride” they mean men taking credit for things

that they don’t doi. …taking credit for things that God does

b. Specifically, they are referring to the choice to believe

i. Something they say is God’s monergistic (solo) work that men do not even play a co-operative role in

2. Calvinists argue that Calvinism combats this pride by acknowledging that men don’t do anything with regard to salvation

3. similarly, Calvinists also argue that Free Will is inherently entails sinful pride because it includes that some men are better than others

a. specifically, those that believe and love God are better or of better or preferable quality to those who do not

i. and that this better or preferable quality is due to a choice man himself makes (to believe and love God or to love this life)

b. Calvinism combats this with Unconditional Election, which asserts that men are elected according to nothing of or about themselves

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Excerpt From R.C. Sproul


I had a discussion with some folks in Grand Rapids, Michigan, recently. I was speaking on sola gratia, and one fellow was upset.He said, "Are you trying to tell me that in the final analysis it's God who either does or doesn't sovereignly regenerate a heart?"And I said, "Yes;" and he was very upset about that. I said, "Let me ask you this: are you a Christian?"He said, "Yes."I said, "Do you have friends who aren't Christians?" He said, "Well, of course."I said, "Why are you a Christian and your friends aren't? Is it because you're more righteous than they are?" He wasn't stupid. He wasn't going to say, "Of course it's because I'm more righteous. I did the right thing and my friend didn't." He knew where I was going with that question.And he said, "Oh, no, no, no."I said, "Tell me why. Is it because you are smarter than your friend?"And he said, "No."But he would not agree that the final, decisive issue was the grace of God. He wouldn't come to that. And after we discussed this for fifteen minutes, he said, "OK! I'll say it. I'm a Christian because I did the right thing, I made the right response, and my friend didn't."

NOTE: - The straw man argument presented by Sproul when he asks, “are you more righteous?”- This is unfair

- while Free Will theology asserts that the elect have at least 2 key better character traits or qualities (love of God, belief)- they do not believe that we are less sinful or less guilty

- instead, we have just as much sin and are just as much filthy because of it and so we are equally unrighteous- but as we will see below, scripture attests that the elect are chosen by God because they possess better or more desirable traits

- namely, the love of God and belief in God- Sproul’s second question is still unfair, when he asks “are you smarter?”

- by saying “smarter” he makes it sound as though it were a question of intellect or IQ- scripture actually does declare the elect to be “wiser” (as we will see below)

- and, although he stumbles to get there, the man’s final response is fairly good- he denies that he is elect because he is more righteous

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- but affirms that he is elect because he made a better response to the Gospel than his friend

4. General: Is it Really Pride?a. Suppose that faith is something man, even sinful

man, is fully capable of choosing of his own free will.

i. Doesn’t that give us something to be proud about, that we chose faith when others didn’t?

ii. Isn’t that proud to say that we were chosen because of something we did, even if all we did was choose to believe…

iii. that we were powerless to atone for ourselves?

iv. that we were sinful? v. that we all stand condemned every man

alike? vi. that we desperately need God no less than

anyone else? vii. that God has provided for our atonement,

and that God will be true to his word to forgive us?

b. Is that pride? i. Hardly.

ii. Any man who chooses to affirm these facts is overcome with the realization of his own inadequacy before God.

iii. It’s a choice that produces humility before God and men, not pride.

- As we will see, this is how Paul argues against pride concerning belief and election

- NOT by asserting that men don’t choose these traits

- But by asserting that the choice to believe accompanies a profound awareness of all of our guilt before God

**** ii. “Some wiser than others”

1. The theme in all these verses is that those who hear God’s words and are persuaded by them are “wiser” than those who disregard God’s instructions

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Psalms 119:97 O how love I thy law! it is my meditation all the day. 98 Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. 99 I have more understanding than all my teachers: for thy testimonies are my meditation. 100 I understand more than the ancients, because I keep thy precepts. 101 I have refrained my feet from every evil way, that I might keep thy word. 102 I have not departed from thy judgments: for thou hast taught me.

Proverbs 9:7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. 8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 9 Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. 10 The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. 11 For by me thy days shall be multiplied, and the years of thy life shall be increased. 12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.

Those who obey God’s words are wise;The disobedient, who are “not persuaded by God’s words,” are foolish…

Luke 1:15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient (545) to the wisdom (5428) of the just (1342); to make ready a people prepared for the Lord.

NOTE: The Greek word translated as “disobedient” itself indicates that God’s work is a work of trying to persuade us NOT of putting faith into us or irresistibly causing us to will.

545 apeithesfrom 1 (as a negative particle) and 3982; TDNT-6:10,818; adj AV-disobedient 6; 6 1) impersuasible, not compliant, disobedient, contumacious

3982 peithoa primary verb; TDNT-6:1,818; v AV-persuade 22, trust 8, obey 7, have confidence 6, believe 3, be confident 2, misc 7; 55 1) persuade 1a) to persuade, i.e. to induce one by words to believe 1b) to make friends of, to win one’s favour, gain one’s good will, or to seek to win one, strive to please one 1c) to tranquillise 1d) to persuade unto i.e. move or induce one to persuasion to do something 2) be persuaded

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2a) to be persuaded, to suffer one’s self to be persuaded; to be induced to believe: to have faith: in a thing 2a1) to believe 2a2) to be persuaded of a thing concerning a person 2b) to listen to, obey, yield to, comply with 3) to trust, have confidence, be confident

1342 dikaios from 1349; TDNT-2:182,168; adj AV-righteous 41, just 33, right 5, meet 2; 81 1) righteous, observing divine laws 1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God 1a1) of those who seem to themselves to be righteous, who pride themselves to be righteous, who pride themselves in their virtues, whether real or imagined 1a2) innocent, faultless, guiltless 1a3) used of him whose way of thinking, feeling, and acting is wholly conformed to the will of God, and who therefore needs no rectification in the heart or life 1a3a) only Christ truly 1a4) approved of or acceptable of God 1b) in a narrower sense, rendering to each his due and that in a judicial sense, passing just judgment on others, whether expressed in words or shown by the manner of dealing with them

5428 phronesis from 5426; TDNT-9:220,1277; n f AV-wisdom 1, prudence 1; 2 1) understanding 2) knowledge and holy love of the will of God For Synonyms see entry 5826 & 5894

Wisdom, Knowledge. See definition for sofia 4678 See definition for fronhsiv 5428 See definition for gnwsiv 1108 See definition for epignwsiv 1922

sofia is certainly the highest word of all these. It is properly wisdom. It denotes mental excellence in the highest and fullest sense, expressing an attitude as well as an act of the mind. It comprehends knowledge and implies goodness, including the striving after the highest ends, as well as the using of the best means for their attainment. It is never ascribed to any one but God and good men, except in a plainly ironical sense.

fronhsiv is a middle term, sometimes having a meaning nearly as high as sofia, sometimes much lower. It means prudence, intelligence, a skillful adaptation of the means to the end desired, the end, however, not being necessarily a good one.

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gnwsiv is knowledge, cognition, the understanding of facts or truths, or else insight, discernment.

epignwsiv has an intensive meaning as compared with gnwsiv, it is a fuller, clearer, more thorough knowledge. The verb epiginwskw has the same intensive force as compared with ginwskw.

Wiser men are doers of Jesus’ teaching; foolish men do not and loose everything…

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Wiser servants serve their master well and are rewarded for it; foolish servants don’t and are punished…

Matthew 24:42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

Luke 12:42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath.

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45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

NOTE: - (Particularly in Luke’s version), wisdom is defined in this passage among a pool of people who have received God’s instructions, and those who carry out what they have heard are deemed “wiser.”

- “Wisdom” is based entirely upon “how you respond” to God’s teaching.- Compare that to R.C. Spoul’s conversation in “The Pelagian Captivity of the Church”

- Luke’s version indicates that God gives but it is up to each man to take and do well with what he is given.

- which indicates salvation based upon cooperation- Furthermore, in this teaching from Jesus, God is giving instructions and the more of the instructions you know the more responsible you are to carry them out.

- This again affirms that responding correctly is left up to men who are responsible for that aspect of either being rewarded or punished.

The wise maintain the oil of the Lord and are allowed to enter the kingdom; The foolish do not and are not allowed to enter…

Matthew 25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

NOTE:

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- The “oil” is likened to the Holy Spirit, who remains in us and helps us to be in remembrance of Jesus’ teaching so long as we endeavor to remain in that teaching, which Jesus Christ passed on by the apostles from the beginning.- Notice that John’s epistle below contains the same themes about being ashamed at the Lord’s coming.- So, once again, like the historic example of Saul and David, this exhibits that God chooses based upon the presence of the desirable trait of “preserving his word” and such persons are indeed deemed to possess the traits of being “wiser” (than those who do not do so.)

1 John 2:20 But ye have an unction (5545) from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing (5545) which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

5545 chrisma from 5548; TDNT-9:493,1322; n n AV-anointing 2, unction 1; 3 1) anything smeared on, unguent, ointment, usually prepared by the Hebrews from oil and aromatic herbs. Anointing was the inaugural ceremony for priests

5548 chrio probably akin to 5530 through the idea of contact; TDNT-9:493,1322; v AV-anoint 5; 5 1) to anoint 1a) consecrating Jesus to the Messianic office, and furnishing him with the necessary powers for its administration 1b) enduing Christians with the gifts of the Holy Spirit

The Wise keep the doctrine they have heard;The foolish are deceived and led astray…

Romans 16:17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and

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fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

The wise keep the truth and walk circumspectly;The foolish don’t heed the Lord’s will and fall into such things as drunkenness…

NOTE: That in Ephesians 5, Paul has in mind the same imagery as the parables of Christ Jesus above concerning sleepers awaking, being wise, not foolish, keeping the truth, knowing what God’s will is and walking in it instead of being a drunken servant.

Ephesians 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

a. So, in answer to R.C. Sproul’s question, Yes, those of us who hear the Gospel and convert are “smarter” (i.e. wiser) than those who hear and do not convert

**** iii. “Some better than others”

1. As we saw, the terms “chosen” or “elect” denotes that a thing is chosen because it possesses some superior or desirable quality that others (which are not chosen) do not

Genesis 6:2 That the sons of God saw the daughters of men that they were fair (2896); and they took them wives of all which they chose (0977).

Genesis 13:8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 9 Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. 10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. 11 Then Lot chose (0977) him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

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Judges 20:15 And the children of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen (0977) men. 16 Among all this people there were seven hundred chosen (0977) men lefthanded; every one could sling stones at an hair breadth, and not miss.

2. we mentioned the metaphor of livestock or a harvesta. and we mentioned that for certain sacrifices animals

had to be of top quality (without spot or blemish), illustrating this principle

Leviticus 5:18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.

Leviticus 6:6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:


3. and we saw this at work explicitly in the case of Davida. whom God declared to be “better than” Saul

1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king…28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

b. on the grounds that David loved God and would keep his word whereas Saul did not

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4. according to scripture some ARE better than others, possessing the desirable traits, while others do not

iv. in light of such scriptures, Calvinists will admit that those God chooses DO have these qualities, (they are wiser and better) but not of their own choice or doing

1. as we said before, Calvinism combats this with Unconditional Election, which asserts that men are elected according to nothing of or about themselves

2. so, Calvinists respond that if men are elected according to traits they possess or not, then those traits must be put in them by God and not something the men have any part in

3. thus, according to Calvinism, since God puts those traits in men, the men themselves deserve no credit and have no part in the process

v. Analysis of this claim1. this is just a presumption

a. particularly because scripture repeatedly depicts that God will reward men with blessings or punishments according to what they deserve

i. both the righteous and the wicked being rewarded according to their deeds

b. as we read these passages, keep in mind that the Westminster Confession asserts that God’s irresistible grace…

i. is non-cooperativeii. and includes our obeying and doing the

good deeds required by Godiii. furthermore, the Calvinist doctrine of

Perseverance of the Saints likewise places the completion of Christian maturity as the ongoing sovereign and irresistible work of the Holy Spirit through this “irresistible grace”

- thus, from start to finish, every good belief and every good work are the

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sovereign work of the Holy Spirit who irresistibly inputs faith as an act of grace


CHAP. X. - Of Effectual Calling. 1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace. 2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.


NOTE: - From the Westminster Confession BELOW that…

- man is altogether passive in the grace that saves - and is only able to believe and obey the word by this faith that God imparts

- and to the extent that God imparts it- thus, man’s ability to believe, obey, and produce good fruit including the traits that are the fruit of the Spirit is entirely dependent upon the extent to which God puts such things in a man by the varying degrees of faith and grace that God distributes to any particular man

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Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpIrresistible grace refers to the grace of regeneration by which God effectually calls His elect inwardly, converting them to Himself, and quickening them from spiritual death to spiritual life. Regeneration is the sovereign and immediate work of the Holy Spirit, working monergistically. This grace is operative, not cooperative, meaning that those who are regenerate always come to saving faith, as they are made willing to come to Christ to whom they most certainly flee and cling for their redemption.


****2. This idea that those who possess such desirable traits have

no part in their acquiring these traits and thereby deserve no credit for them is simply incompatible with scripture

a. Scripture repeatedly affirms the idea of men being rewarded or punished in accordance with what they deserve

Psalm 58:10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. 11 So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.

Psalm 62:12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.

Proverbs 24:12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?

Isaiah 40:10 Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.

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Matthew 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

The Parable of the Sheep and the GoatsMatthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Romans 2:3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God.

NOTE: - Paul speaks of “deeds” in terms of what men “seek,” what they set their hearts on and pursue as what they are rewarded for

- not what they perfectly attain- in the latter chapters of Romans, Paul cannot be implying a system of grace in which men have no part or cooperation or participation in whether or not they seek what is right

- we say “implying” because Paul, of course, makes no outright statements indicating this – Calvinists simply infer it

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- such an assertion would be incompatible with his earlier plain statements here in Romans 2

Colossians 3:23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:

Hebrews 2:1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

Hebrews 10:35 Cast not away therefore your confidence, which hath great recompence of reward.

Hebrews 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Hebrews 11:26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.


2 John 1:6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. 7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

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Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

b. This is another scriptural fact that we have seen Calvinists forced to admit to when they concede that man is responsible (even though in their view, God alone determines)

i. although it doesn’t fit in the Calvinist doctrine that God alone determines

- who is saved - to what extent we believe - and to what extent we obey - …according to what degree of faith

He dispenses and in which we are not co-operative



ii. this whole idea of rewarding according to what someone deserves implies that they are responsible for what they are

- they must have these things under their own power of choosing

iii. AND that individuals are judged according to qualities they possess of their own accord

- How can men be rewarded according to their deeds when they don’t do those deeds of their own accord?

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- How can men be punished for their deeds when they are incapable of not doing them?

vi. Summary1. Calvinism A: asserts (Unconditional Election) that the

elect are no better or worse than the un-elect2. Scripture A: asserts repeatedly that the elect do possess

qualities or traits that are better, desirable, or good as compared to the unelect

3. Calvinism B: the elect may be better, but it is wholly God and not man who puts those better qualities into a man

4. Scripture B: men are responsible and are rewarded according to what they deserve

a. Although, this is not based upon worksb. Calvinism admits to man’s responsibility although

still asserting that somehow God alone determines5. Question:

a. How does scripture deal with pride concerning election and belief?

b. Does scripture ever depict men as proud for thinking they choose to believe of themselves?

c. NO.i. This is Calvinism’s “missing link”

ii. Drawn entirely from inference and circular reasoning

iii. There is no basis for even their first assumption (A) above (which actually runs contrary to plain statements we have seen in scripture) other than their own pre-existing definitions of “sovereignty” and “Unconditional Election”

d. there is no statement anywhere in scripture that God puts these qualities into men, particularly in an irresistible, uncooperative fashion

i. and remember it has to be irresistible and uncooperative in order for Calvinism’s Unconditional Election to stand

ii. otherwise, men would be elected based upon traits and qualities which they have to willingly cooperate in developing

- = election according to their choice to cooperate = Free Will

**** vii. Paul Concerning Pride and Belief

1. We do have statements in scripture addressing pride concerning belief and those who don’t believe

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a. But they ALL refute pride on other groundsb. AND without EVER denying that man chooses

the traits of belief and loving God of his own accord

2. Romansa. throughout Romans Paul chastises prideb. Romans 2

Romans 2:17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written.

i. In Romans 2, Paul chastises those Jews whose confidence was in their Jewish ethnicity or in the Law of Moses.

ii. He criticizes that pride leads to “resting” so confidently that they become negligent in actually submitting to God.

c. Romans 3

Romans 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

i. In Romans 3, Paul criticizes the pride of thinking we are better off than others.

ii. But what is Paul’s remedy for thinking we are better than others?

- Does he assert that none of us chose our own faith?

- Does he assert that faith is put into a man from God instead of by that man’s own choice?

iii. No. - Instead, Paul’s remedy for the pride

that we are better off than others is to remind us that

a. we are all sinners and all equally condemned

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b. and worthy of death before God.

iv. Even in this criticism of pride, there is no denial by Paul of the Free Will to believe.

d. Romans 3 (continued)i. But Paul goes on to criticize pride further

Romans 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

ii. And again how does Paul refute pride? - Is it by declaring that faith is not

something we choose ourselves? - Not at all.

a. Instead his refutation is simply that men can’t brag because we are not saved by the Law of Moses or our own deeds…

b. but by the deed of Christ Jesus on the cross, in which we believe.

iii. Here in Romans 3:26, we see that Paul’s refutation of pride is NOT that men don’t choose their own faith

- BUT, in fact, the opposite – that we are saved by believing

- Paul writes, “Where is boasting then? It is excluded…by the law of faith.”

a. According to Paul, the simple fact that we are credited as righteous based upon our faith INSTEAD of our works is itself sufficient to extinguish any boasting.

b. According to Paul, pride is sufficiently refuted without any assertion that faith is not something we choose ourselves.

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c. Believing itself is a refutation of pride because its based upon a confession of our falling short and our need for atonement

e. Romans 11

Romans 11:13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

i. finally, here in Romans 11:13-24, Paul warns his audience about boasting in their faith.

ii. But what does he say? - Does he deny that man has the

ability to choose faith? - Does he assert that faith is something

God puts into a man without man’s choosing?

- Once again, not at all. iii. In this final refutation of pride, Paul still

does not in any way deny that faith is a man’s own choice.

- Instead, Paul simply warns against pride on the basis that pride can lead to no longer walking in the fear of God

- and ultimately to unbelief for which others were cut off.

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iv. Humility should be maintained instead of pride,

- NOT because men do not choose their own faith,

- but because pride is an obstacle to remaining in faith.

- And after all, if one feels that they are so secure, what need do they have to believe they need God and live by every word that comes from his mouth?

a. pride goes before a fall b. and so pride should be

avoided because it can lead to unbelief.

- But there is again no assertion that men do not choose their own faith

a. or that the idea that we can choose to believe of our own Free Will is boastful or prideful

f. SUMMARYi. In all of Paul’s refutations of pride he never

once asserts that men don’t choose to believe themselves.

- EITHER he did not assert it because he did not think it was the case

- OR at the very least, unlike modern Calvinists he did not think that the refutation of pride required the denial that faith was a man’s own choice.

ii. Since Paul himself didn’t feel that refuting pride required the assertion that faith was not something man chooses, why do Calvinists feel that refuting pride means asserting that men don’t choose faith?

iii. Calvinists are simply once again going beyond what scripture prescribes.

iv. But moreover, Calvinists appeal to this kind of rhetoric, with philosophic arguments about what does and does not constitute pride (arguments that are not found anywhere in scripture) simply because they have no alternative.

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v. Since the scriptures provide no evidence in support of Calvinist doctrines, other means of persuasion must be ready to go,

- including these kinds of appeals to emotion based upon guilt

a. making people feel guilty about so-called boasting, which isn’t actually boasting,

b. and things that the Bible never describes as prideful.

vi. The Calvinist Accusation that Free Will theology is sinful pride must be rejected

- Because choosing to admit you are guilty before God and in need of the atonement is not an act of pride, but an act of humility

a. Especially if you choose it yourself

b. In contrast, if God chooses this for you and causes you to submit without your cooperation or voluntary will, then it is actually less of a humbling experience, since it is not a voluntary submission and admission

- Because scripture itself declares that the elect are better

a. Possessing the better traits ofi. Loving God

ii. Believing Godiii. Preserving his

teaching- Because scripture itself depicts man

as being responsible in these areas, including for whether or not he believes the Gospel

a. A fact that Calvinists admit- Because scripture itself depicts that

men are rewarded according to what they deserve, good or evil

a. Although not of worksb. And reward based upon what

a man deserves implies that the thing a man is rewarded

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or punished for is within his own power

- Because scripture never denies that men believe of their own choice

a. Including when combating pride concerning belief

- Because this Calvinist articulation of pride has absolutely no basis in scripture

vii. Free Will theology cannot and should not be rejected on the grounds of the Calvinist accusation of “pride”

**** i. Inner and Outer Calling – Two Different Callings

i. Introductory Comments1. Calvinists assert that…

a. …although the outer or physical call goes out to all men (by preaching the Gospel or even the printed Bible, etc.)

b. …the call by the Holy Spirit, the inner call, only goes to some men


The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/IIrresistible GraceThe result of God's Irresistible Grace is the certain response by the elect to the inward call of the Holy Spirit, when the outward call is given by the evangelist or minister of the Word of God. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). Men come to Christ in salvation when the Father calls them (John 6:44), and the very Spirit of God leads God's beloved to repentance (Romans 8:14). What a comfort it is to know that the gospel of Christ will

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penetrate our hard, sinful hearts and wondrously save us through the gracious inward call of the Holy Spirit (I Peter 5:10)!


http://www.pcanet.org/general/cof_chapvi-x.htm#chapxTHE WESTMINSTER CONFESSION OF FAITHCHAP. X. - Of Effectual Calling. 1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.


3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how He pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the ministry of the Word.

4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And to assert and maintain that they may, is very pernicious, and to be detested.

2. Where the problem lies:a. the problem is the Calvinist assertion that one (the

outer call) is given to persons that the other (the inner call) is not

b. ultimately, the Holy Spirit draws men through the great commission, the word of God preached by

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http://www.pcanet.org/general/cof_chapvi-x.htm#chapx


other men – there is no overt support for the idea of an inner call

3. Why?a. This Calvinist argument is necessary in order for the

Calvinist to maintain that the drawing of the Holy Spirit is irresistible

b. If the Holy Spirit is only working to draw each and every person who receives the outer call, then the Holy Spirit’s drawing must be resistible since many who receive the outer call don’t convert

4. This argument is simply a Calvinist innovationa. It is not one initiated by statements in scriptureb. But rather, it is a construct supposed outside of

scripture and then superimposed onto scripture5. If you read scripture by itself, the clear and inarguable

doctrine is that the HS is drawing men through the outer call goes

a. Not one person receives the outer call apart from the Holy Spirit also working on them

b. there is no suggestion of the HS working through an inner call on men

c. Portions of our “Role of the Holy Spirit Study” (Part 3) describes this Biblical fact

d. Every party is speaking the same thing in one accord toward the same end

i. God the Fatherii. Jesus Christ

iii. The Holy Spiritiv. The Church

e. How the process works:i. Lighting = convincing the world

John 1: 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not…9 That was the true Light, which lighteth every man that cometh into the world.

ii. Below we will see that being the light means the work of convincing or persuading of truth and sin

iii. NOTICE that John 9 says that this light comes to “every man that comes into the world”

- of course, this does not necessarily entail personal interaction between

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Jesus and every individual, only that the knowledge of God that is available to all men is brought to men through Jesus

John 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

iv. From John 1 and John 8, we can see that Jesus is the light of the world.

v. In John 3, Jesus says something about what this light does in the world.

John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 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. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved (1651).

vi. The word for "reproved" in verse 20 is "elegcho," (Strong’s No. 1651)

1651 elegcho of uncertain affinity; TDNT-2:473,221; v AV-reprove 6, rebuke 5, convince 4, tell (one’s) fault 1, convict 1; 17 1) to convict, refute, confute 1a) generally with a suggestion of shame of the person convicted 1b) by conviction to bring to the light, to expose 2) to find fault with, correct 2a) by word 2a1) to reprehend severely, chide, admonish, reprove 2a2) to call to account, show one his fault, demand an explanation 2b) by deed 2b1) to chasten, to punish

- the same word used in John 16:10, where it says that the Holy Spirit will, "reprove the world of sin, and of righteousness, and of judgment."

vii. So, in John 3:17, we see that because Jesus is the light of the world

- one function that Jesus has as the Light is to reprove or convince men concerning truth and sinfulness

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viii. In John 8, we see an example of Jesus doing just that.

John 8:3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted (1651) by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.

ix. NOTICE: the outer words affect and work on their inner conscience

x. The Greek word for "convicted" in verse 9 is "elegcho,"

- the same word used in John 16:8 where the Holy Spirit is said to "convict the world of sin."

xi. In John 8, the issue is that the Pharisees are asking Jesus to approve of stoning a women to death according to the Law of Moses.

- How does Jesus prove his case? a. remember, that is all that

"elegcho" means. b. It means to convince, to

refute, to correct. - So, how does Jesus convince them

not to stone this woman? a. As the text demonstrates, the

Pharisees were convinced to leave without stoning the women when the words spoken by Jesus affected their consciences.

- So, in this instance we see Jesus convincing (convicting) the world through his own words.

xii. But why is this significant to how the inner call and outer call always go to the same persons?

- For this we turn back to John, this time chapter 9.

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John 9:5 As long as I am in the world, I am the light of the world.

xiii. In this verse Jesus plainly states that he lights the world while he is in the world.

- And since in John 3 and 8 we can see that at least one aspect of lighting the world involved convincing men of truth and sinfulness

- Thus, according to John 9:5 Jesus would only be convincing men of truth and sinfulness while he was in the world.

xiv. So, what happens when Jesus is no longer present after he returns to the Father?

- This question is answered specifically by Jesus in John 16.

John 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world (2889) of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged.

xv. NOTICE: the Holy Spirit’s work of convicting the world is something he does WHEN he comes “unto you,” unto the men who were Jesus’ disciples

- It was a joint work in which his convicting the world WAS their convicting the world

- There was not going to be them speaking to someone and the Holy Spirit working on the person in a separate way distinct from their preaching

xvi. The Greek word for "world" here is "kosmos" (Strong's No. 2889).

2889 kosmosprobably from the base of 2865; TDNT-3:868,459; n m AV-world 186, adorning 1; 187 1) an apt and harmonious arrangement or constitution, order, government 2) ornament, decoration, adornment, i.e. the arrangement of the stars, ‘the heavenly hosts’, as the ornament of the heavens. #1Pe 3:3

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3) the world, the universe 4) the circle of the earth, the earth 5) the inhabitants of the earth, men, the human family 6) the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ 7) world affairs, the aggregate of things earthly 7a) the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ 8) any aggregate or general collection of particulars of any sort 8a) the Gentiles as contrasted to the Jews (#Ro 11:12 etc) 8b) of believers only, #John 1:29; 3:16; 3:17; 6:33; 12:47 #1Co 4:9; 2Co 5:19

- "kosmos" CAN refer to the entire created realm

- And "kosmos" CAN be inclusive of "believers"

a. But that is one of the less typical definitions

- the portion of its definition that IS IN VIEW HERE is "the inhabitants of the earth, men, the human family."

a. We know this because verse 9 states that the Holy Spirit will convict the world of sin "because they believe not" in Jesus.

b. By the phrase "because they believe not in me" we know that Jesus is talking about "unbelievers" rather than believers.

- Therefore, this convicting work of the Holy Spirit with regard to sin applies to non-Christians, to those who do not believe in Jesus.

a. This is a huge blow for Calvinism

b. because “kosmos” must refer to either “believers” or “the whole mass of men alienated from God”

i. since we know that it does not refer to “believers”

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ii. we conversely know that this verse is saying the Holy Spirit works to convict “the whole mass of men alienated from God”

c. Furthermore, in John 16, this work is being performed BY or THROUGH the preaching of the apostles, the outer calling

xvii. Here in verses 7-11, when Jesus speaks of the Holy Spirit convicting the world of sin, he connects this role of the Holy Spirit to his own return to the Father in heaven.

- In John 1:1-5, 9, John 3:20 and John 8:9, we saw Jesus literally convincing men concerning right and wrong

a. John 1 designated that this light acts on every man “that comes into the world”

b. John 16 now similarly states that the Holy Spirit does this for the WHOLE mass of men alienated from God, the entire human race

c. of course, this does not necessarily entail personal interaction between Jesus or the Holy Spirit and every individual, only that the knowledge of God that is available to all men is brought to men through Jesus and the Holy Spirit

xviii. But in John 16, Jesus is reflecting on how he is going away.

- And because he is going away, he won't be around anymore to teach or to convict men of right and wrong,

- That would leave the world and Jesus' own followers without someone to teach them and convict them concerning truth and morality.

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- So, what is the remedy for this absence?

- The remedy is that the Father will send the Holy Spirit to be sent to perform this role

- notice that this implies both Jesus and the Holy Spirit’s role is locational in nature, it does not occur through some sort of omnipresent or distant transmission but requires physical presence – this strongly rules out the idea of an inner personal drawing apart from preaching

John 16:12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

xix. this idea of the Holy Spirit saying only what He hears is identical of the role performed by Jesus while on earth.

John 12:46 I am come a light into the world (2889), that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 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. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

xx. The word for “world” in verse 46 is again “kosmos” (Strong’s No. 2889)

xxi. NOTICE that Jesus connects his work of “lighting” or “convincing” the world is performed by the outer call of his physical words

xxii. in this passage Jesus explains that he speaks and says only what the Father tells him to say and that he speaks nothing of himself,

- this is exactly what he says regarding the Holy Spirit in John 16:13

xxiii. clearly the Holy Spirit is performing the same role performed by Jesus Christ

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- and according to John 16, the Holy Spirit was going to perform this work through the apostles

a. which means through their outer call

xxiv. But how will the Holy Spirit perform this work?

- Jesus was physically present and had a physical voice by which he physically spoke the words from the Father.

- Jesus clearly denotes this as part of the means of convicting the world in John 12:46-50

xxv. it is no small secret what the primary means of communication would be.

Matthew 5:14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

xxvi. Here Jesus says that his followers are the light of the world and that they should let their light shine before men.

- This is how the light or convincing of the “kosmos,” the WHOLE mass of men was to continue

- There is NO ONE who receives the outer calling that does not have the Holy Spirit working to draw him

- Our preaching to all men (the outer call) IS the Holy Spirit working to convince everyone we preach to

John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

xxvii. Jesus said that the Holy Spirit’s work of convicting the WHOLE mass of men was simply the Holy Spirit taking the teachings of Jesus Christ and testifying of them to men

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1 Corinthians 12:7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

xxviii. In 1 Corinthians 12, Paul tells us that the Holy Spirit is the one who works prophesying

- Thus, there is NOT a single act of a Christian prophesying which is not according to the will and work of the Holy Spirit

xxix. The book of Revelation was authored by the apostle John who wrote so much in his Gospel about Jesus’ work as the light convicting the world

Revelation 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

xxx. Here Revelation 19 tells us that testifying of Jesus Christ IS prophesying

- And no wonder, since Jesus himself described the convicting work of the Holy Spirit as “testifying of him” in John 15

xxxi. Thus, we conclude as Paul does in 1 Corinthians 12:3

1 Corinthians 12:3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

- It is simply NOT possible for a Christian to so much as testify that Jesus Christ is Lord except that it is the work of the Holy Spirit for him to do so

xxxii. Thus, the Calvinist idea that some men receive the outer calling of men only but do

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not have the Holy Spirit working on them as well is simply IMPOSSIBLE

- Whenever we preach, whether in spoken or written word, we are merely obeying the historical purpose of the Holy Spirit whose words, now preserved in scripture, are what we preach to men

xxxiii. In Matthew 22, Jesus provides the groundwork for the concept of “calling” in the New Testament

- He does so in a parable about inviting people to a wedding feast

Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call (2564) them that were bidden (2564) to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden (2564), Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden (2564) were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid (2564) to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

- The word for “bidden” om verse 3 is “kaleo” (Strong’s No. 2564)

2564 kaleo akin to the base of 2753; TDNT-3:487,394; v AV-call 125, bid 16, be so named 1, named + 3686 1, misc 3; 146 1) to call 1a) to call aloud, utter in a loud voice 1b) to invite 2) to call i.e. to name, by name 2a) to give a name to 2a1) to receive the name of, receive as a name

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2a2) to give some name to one, call his name 2b) to be called i.e. to bear a name or title (among men) 2c) to salute one by name

a. It is the same word used in Romans 8:30 and Revelation 19:9

Romans 8:30 Moreover whom he did predestinate, them he (2564) also called (2564): and whom he called (2564), them he also justified: and whom he justified, them he also glorified.

- In this parablea. The servants are clearly

inviting ON BEHALF OF or with the authority of God

i. Thus, everyone they invite has an authentic invitation on the KING’S authority

ii. By definition, no one is invited that is not offered by the King himself

b. many resist the calling or invitation to the wedding feast

c. the calling is given to everyone who the servants come across

d. there are those who are called and who accept the invitation and then are rejected

- the disparity between the number of people called and the number of people who actually participate is summed up in verse 14

a. verse 14 uses “kletos” (Strong’s No. 2822) a word related to “kaleo”

2822 kletosfrom the same as 2821; TDNT-3:494,394; adj AV-called 11; 11 1) called, invited (to a banquet)

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1a) invited (by God in the proclamation of the Gospel) to obtain eternal salvation in the kingdom through Christ 1b) called to (the discharge of) some office 1b1) divinely selected and appointed

- Jesus conclusion is that God invites more people than those who end up elect

a. The elect are NOT the only ones who hear the invitation

b. They are just the ONLY ones who respond properly to the invitation

i. They don’t resistii. And they purify their

robesc. Those who are rejected are

rejected i. Either because they

resisted the invitationii. Or because they did

not afterward purge themselves

d. “purging themselves”i. Faith in Christ’s

blood to purify us

Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Revelation 7:14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

Revelation 19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

Matthew 22:11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

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ii. that faith must produce works (James 2:14-26)

iii. those who make it into the kingdom of heaven must follow the the Holy Spirit who through the apostles taught men to put to death ungodly behavior and instead produce the character and/or fruit of the Spirit (Romans 8:1-14, Galatians 5:16-22)

e. the process is clearly cooperative, with both parties described as performing the work

xxxiv. This description of the calling as to a marriage feast is utilized prominently in Revelation

Revelation 19:9 And he saith unto me, Write, Blessed are they which are called (2564) unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

xxxv. This description of the calling as to a marriage feast is utilized prominently in Revelation

- We have seen this in part already above

xxxvi. In fact, the closing verses of Revelation, the fifth to last verse in the entire Bible says the following:

Revelation 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will (2309), let him take the water of life freely (1432).

- The bride of Christ is clearly the saints of all ages, the church

xxxvii. There are 3 things worth noting from this verse

- 1.) Once again, the invitation of the church and the invitation of the Holy

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Spirit are one and the same in perfect accord

- 2.) the invitation of the Holy Spirit and the church is here shown to be made to “whosoever” is “willing”

a. In this verse, these facts actually take on a pragmatic inevitability as described in No. 3 below

b. The word for “will” is Strong’s No. 2309

2309 thelo or etheloapparently strengthened from the alternate form of 138; TDNT-3:44,318; v AV-will/would 159, will/would have 16, desire 13, desirous 3, list 3, to will 2, misc 4; 210 1) to will, have in mind, intend 1a) to be resolved or determined, to purpose 1b) to desire, to wish 1c) to love 1c1) to like to do a thing, be fond of doing 1d) to take delight in, have pleasure For Synonyms see entry 5915

i. It is the same word we saw earlier in the following passages attesting to man’s ability to will

ii. passages below place a man “willing” BEFORE his actual coming after and then following Jesus




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iii. the word for “freely” is Strong’s No. 1432, which is derived from “a gift” and means “undeservedly”

1432 dorean accusative case of 1431 as adverb; TDNT-2:167,166; adj AV-freely 6, without a cause 1, in vain 1, for nought 1; 9 1) freely, undeservedly

1431 dorea from 1435; TDNT-2:166,166; n f AV-gift 11; 11 1) a gift

iv. this concept is perfectly similar to Matthew 22:10, where the invitation goes out to both the good and the bad

v. “dorea” is used elsewhere when speaking of God giving the Holy Spirit, which Calvinism claims is only available to some (and necessarily so since in their scheme this gift is irresistible)

John 4:10 Jesus answered and said unto her, If thou knewest the gift (1431) of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

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[John 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified…)]

Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift (1431) of the Holy Ghost.

Acts 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift (1431) of the Holy Ghost.

Acts 11:17 Forasmuch then as God gave them the like gift (1431) as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Romans 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift (1431) by grace, which is by one man, Jesus Christ, hath abounded unto many…17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift (1431) of righteousness shall reign in life by one, Jesus Christ.)

NOTE: We will cover Romans 5 in more depth below.

- 3.) most importantly, here (in Revelation 22:17) we have a record of the Holy Spirit giving this invitation in a form that is part of the “outer” or physical call

a. Anyone who reads this verse is reading the Holy Spirit tell them to “come”

b. All anyone has to do to receive an invitation by the Holy Spirit himself is read this verse!

i. (For John was instructed by God to record this for us)

ii. Revelation 1:11, 4:1c. This is a classic example of

the invitation going to the “highways” and all that they messengers come across

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Matthew 22:9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

xxxviii. Thus, we see once again that it is fundamentally impossible for anyone to receive an outer calling without…

- the Holy Spirit being behind that calling,

- the Holy Spirit being the primary worker in that outer calling,

- and the Holy Spirit working to get them to repent

xxxix. CONCLUSION: - As we said, The Calvinist suggestion

that people are receiving an outer calling but not an inner calling this is merely a Calvinist construct and innovation

a. It is not suggested by scripture

b. It is held outside scripture- The Calvinist suggestion that people

are receiving an outer calling but not an inner calling is disproved clearly by scripture

a. Scripture teaches that the outer calling is simply the physical vocalization of the Holy Spirit’s work through men to spread the gospel

- Only on certain, key occasions, which are notable exceptions, does this drawing of the Holy Spirit stop for specific people at a specific time

a. this comes primarily in the form of the message turning final in its condemnation, such as Moses with Pharaoh or through the withdrawal of fellowship by believers

b. Otherwise it continues often on the good and the bad, even as Matthew 22 indicated

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c. We will cover this more below as we discuss

i. “hardening”ii. Potter’s Clay

****5. TULIP 1 by 1

(NOTE: The terms themselves are not necessarily unbiblical, but it is how they are defined that is critical. Terms are included below simply due to their association with a particular foundational point of Calvinist doctrine.)

a. Total Depravityi. Introductory Comments

1. this is the foundation of all the other 4 Calvinist points2. if this isn’t scriptural, then the other 4 points are

unsubstantiated and extraneous ii. Already Covered:

1. all the verses indicating “choice” plainly in clear terms2. the hardening of Israel in the first century

a. as we will see Paul’s mention of hardening in Romans 9 is brought specifically in reference to the partial hardening of first century Israel

i. more specifically, the exceptional circumstance of God hardening the majority of first century Israel to keep them from turning from their sin at the preaching of Jesus Christ and embracing him on any level that would prevent the crucifixion

b. that tells us right away that any interpretation of Romans 9 as a general statement about the universal condition of all mankind from birth is already going beyond what Paul is discussing


iii. Key supportive phrases or concepts1. Original Sin

a. Distinguish definitions

http://www.newadvent.org/cathen/11312a.htmOriginal Sin

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http://www.newadvent.org/cathen/11312a.htm


Original sin may be taken to mean: (1) the sin that Adam committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam.

i. If we’re talking simply about believing that there was such a thing as “the first sin” then Free Will Proponents agree

- Free Will Proponents can and will even agree without reservation that this fall had major consequences for the human race

- The disagreement is over exactly what and how this original sin actually impacted the rest of mankind

ii. Calvinism, particularly modern Calvinism, typically defines “original sin” BY the specific consequences that Calvinists ascribe to that event

http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“Original sin is not the first sin. It’s the result of the first sin; it refers to our inherent corruption, by which we are born in sin, and in sin did our mothers conceive us. We are not born in a neutral state of innocence, but we are born in a sinful, fallen condition… This is precisely what was at issue in the battle between Augustine and Pelagius in the fifth century. Pelagius said there is no such thing as original sin. Adam’s sin affected Adam and only Adam. There is no transmission or transfer of guilt or fallenness or corruption to the progeny of Adam and Eve. Everyone is born in the same state of innocence in which Adam was created.”

- To a certain extent, Calvinists get to determine how the term “original sin” is specifically defined,

a. in the sense that the term “original sin” seems to emerge originally to denote exactly that Calvinist concept, albeit at the time of Augustine and the Roman Catholic Church

iii. However, since the term “original sin” by name merely denotes the original act of disobedience, ultimately defining the impact of that event is a matter of what scripture,

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not Augustine, not the Roman Catholic Church, not or Calvin, says on it

iv. So while all parties agree that there was a first sin and that this event impacted all of mankind afterward

- …we will be looking to the scriptures to find out

a. exactly how and what the impact on mankind was

b. and consequently, how “original sin” should be defined

b. Original Sin and Calvinism’s Total Depravityi. Original sin is a key concept used by

Calvinists to support their doctrine that mankind are conceived and born totally depraved and unable to obey, respond appropriately to, repent to, or believe in God, etc.

http://www.bartleby.com/81/2885.htmlE. Cobham Brewer 1810–1897. Dictionary of Phrase and Fable. 1898. Calvinism. The five chief points of Calvinism are: 1 (1) Predestination, or particular election. (2) Irresistible grace. (3) Original sin, or the total depravity of the natural man, which renders it morally impossible to believe and turn to God of his own free will. (4) Particular redemption. (5) Final perseverance of the saints.


The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/TTotal Depravity (Total Inability)

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http://www.bartleby.com/81/2885.html

Total Depravity is probably the most misunderstood tenet of Calvinism. When Calvinists speak of humans as "totally depraved," they are making an extensive, rather than an intensive statement. The effect of the fall upon man is that sin has extended to every part of his personality -- his thinking, his emotions, and his will. Not necessarily that he is intensely sinful, but that sin has extended to his entire being.

The unregenerate (unsaved) man is dead in his sins (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (Mark 4:11f). This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him alive through Christ (Ephesians 2:1-5).


CHAP. VI. - Of the Fall of Man, of Sin, and of the Punishment thereof. 1. Our first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory. 2. By this sin they fell from their original righteousness and communion, with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body. 3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. 4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. 5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin. 6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

CHAP. IX. - Of Free-Will. 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. 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. 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. 4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will

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and to do that which is spiritually good; yet so, that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly and immutably free to do good alone in the state of glory only.

c. Passages Appealed to for Supporti. Most of the Old Testament passages that

metaphorically speak of being evil from the womb are speaking of God bringing forth Israel as his people

- Which occurred in Exodus

Isaiah 48:1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness. 2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name. 3 I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. 4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; 5 I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. 6 Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them. 7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them. 8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

NOTE: Clearly talking about the formation of Israel as a nation metaphorically and not individual births, as the preceding chapters of Isaiah plainly demonstrate.

Isaiah 44:2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

Isaiah 44:24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

Isaiah 46:3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb:

Hosea 9:10 I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto

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that shame; and their abominations were according as they loved. 11 As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. 12 Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them! 13 Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.

- Because these passages speak metaphorically of God bringing forth Israel as a nation, they do not prove or support the idea that individuals are wicked from literal conception or birth

ii. Psalms 58

Psalms 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

- 1) The rest of this passage goes on to assert the Free Will position, that God continues to work to persuade these men all along but they resist him

a. and are responsible for the “stopping up of their own ear,”

b. rather than, the Calvinist doctrine of “Irresistible Grace”

i. in which only the elect are drawn by God

ii. and God’s drawing is irresistible

Psalm 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. 4 Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear; 5 Which will not hearken to the voice of charmers, charming never so wisely.

c. Thus, Calvinists cannot appeal to this passage to support “Total Depravity” without contradicting their doctrine of “Irresistible Grace”

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d. Furthermore, David is clearly depicting here that wicked go astray specifically by resisting God’s efforts to direct them properly

- 2) The whole idea of having to “wander” or “stray” or “err” or “become alienated” indicates a starting point that is not alienated from which they stray or wander.

- 3) The passage is clearly hyperbolic and not literal unless we want to presuppose that babies are speaking in the womb or as soon as they are born they speak lies.

a. Thus, the entire premise of this verse is one that ascribes wickedness before it literally occurs.

b. The point is to depict the wicked as having a long history of depravity, rather than just incidental or recent innocence.

- 4) This passage specifically denotes and distinguishes this to be true only of the wicked

a. The context of the passages distinguishes wicked persons from righteous person

Psalm 58:10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

b. Since this passage in part distinguishes the wicked from the righteous this would mean that righteous persons were NOT conceived or born estranged, astray, or alienated

c. This would be a huge problem for Calvinism because it would indicate that righteous men are born

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without the stain or consequence of original sin

iii. Exodus 20 and 34- God visiting the iniquity of the

fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Exodus 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And shewing mercy unto thousands of them that love me, and keep my commandments.

Exodus 34:6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

- First, these passages also declare the God show mercy to thousands of generations of the descendants of those who love him

a. It is important to note that Enoch and Noah are both men from whom all the existing human race since the Flood is descended

b. And it has been far less than a thousand generations

c. Thus, we would all still be under mercy

- So, how can God both be showing mercy to thousands of generations after Enoch and Noah while punishing sin unto four generations after a sinful man?

a. There must be some way to reconcile these 2 statements?

- Scripture interprets scripturea. Exodus 34 repeats and

expounds on the sentiments of Exodus 20

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- Exodus 34:6 begins with a long, saturated affirmation of God’s mercy and longsuffering toward men

a. Then after this affirmation of God’s amazing forgiveness, Moses is quick to reaffirm that this mercy and longsuffering does NOT mean that God lets the guilty go unpunished

b. This is where the phrase “visiting iniquity on the children’s children” and the “fourth generation” is repeated

- In this reiteration, God’s granting of mercy to 1000 generations comes BEFORE the statement about punishing the second, third or fourth generation

- Clearly, what this statement is intended to convey is that in God’s longsuffering he gives a people, such as the Jews, at least two or three or four generations to repent before visiting them with punishment

a. This waiting is an act of mercy that he extends for thousands of generations after a righteous man such as Noah or Abraham

b. And yet, this merciful waiting does not mean that God lets sin go unpunished indefinitely

i. Just as verse 7 states that God “will by no means clear the guilty”

- Conclusion:a. The statement about visiting

iniquity upon the third or fourth generation is NOT a statement about punishing successive generations for father’s sins

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b. Its about God delaying punishment upon a people for three or four generations before he visits them in wrath

c. God is making a covenant with the Jewish nation

i. He is warning them not to sin

ii. He warns them that although he will be longsuffering for a generation or two, he will punish a people if they do not repent within a few generations

- Conclusion:a. In the next section, we will

see that God actually criticizes the Jewish people for misunderstanding (potentially from these statements in the Law) that the children are punished for the parents sins

iv. Psalms 106

Psalms 106:6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.

- Actually describes the process found in Exodus 20 and 34 at work in Israel’s history

Psalms 106:1 Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever…6 We have sinned with our fathers, we have committed iniquity, we have done wickedly. 7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea…40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. 41 And he gave them into the hand of the heathen; and they that hated them ruled over them. 42 Their enemies also oppressed them, and they were brought into subjection under their hand. 43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. 44 Nevertheless he regarded their affliction, when he heard their cry: 45 And he remembered for them his covenant, and repented according to the multitude of his mercies. 46 He made them also to be pitied of all those that carried them

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captives. 47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. 48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.

- Notice the reference in verse 1 to God’s mercy enduring long periods of time

a. Similar to Exodus 24 and 30 – 1000 generations

i. (Even a reference to the exodus where we first see God warn them aboy this)

b. at the beginning of a Psalm about Abraham’s descendants sinning generation after generation

c. and God both punishing their iniquity

d. and also alleviating their affliction by recalling his covenant with the righteous patriarchs

- The rest of this Psalm traces the history of the Israelites during which various generations turned from God and mingled their ways with the heathens and for this reason God allowed the heathens to rule over them.

- This history traces down to the present where the author asks God to gather them again from the heathen nations where they have been scattered.

- Thus, as the context clearly indicates that the phrase “we have sinned with our fathers” indicates

a. that the Israelites of the author’s day had committed the same sins as their fathers

b. and were now suffering the same penalty for it.

c. And just as God delivered their fathers, the Psalmist

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hopes that God will deliver them at the present time as well.

- This phrase is NOT asserting that the children are counted to have sinned in their fathers as though the father’s sins were imputed to the children.

a. Instead, this phrase reflects God’s longsuffering toward the generations of Israel

b. And the Israelites suffer because rather than repenting of the sins of their fathers, they continue in them and so they do not avert the delayed judgment

v. Psalms 51

Psalms 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

- The key phrase appealed to by Calvinists is verse 5, “I was shapen in iniquity; and in sin did my mother conceive me”

- 1) however, David could be saying:a. EITHER “I was conceived

sinful”b. OR, “Have mercy on me,

I’ve grown up and been surrounded by depravity and perversity my whole life, even from my earliest years, even my mother was a sinner when she conceived me.”

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i. If this is the case, then David is affirming that men learn sins from the example they see all around them

ii. And he is appealing for mercy on the grounds that he’s been so deprived of a proper learning environment for doing good

iii. We will see later that scripture is filled with the doctrine that being surrounded by sin and others who sin is a constant source of temptation

c. So long as David’s meaning is the latter, there is no support here for original sin as Calvinism defines it

- 2) We already saw in Psalm 58 that David used similar lanuage in what was clearly hyperbole meant to convey…

a. NOT that the sinful were literally sinful from conception any more than they spoke as soon as they are born

b. But instead, how much they really were sinful, not just in a superficial, fleeting, or passing depth

Psalms 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

c. AND, rather than denying his sinfulness and in the spirit of being fully contrite before God, David is using similar language again in a

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hyperbolic manner to further express how guilty he knows he truly is before God

d. Perhaps he is expressing that he has sinned his whole life, going back into childhood and doing so in hyperbolic fashion to emphasize the extent of it

- 3) the main problem with Calvinists using this passage to support their doctrine of original sin is that it completely incompatible with Total Depravity

a. for, even if David was saying he was sinful from conception, he also affirms

i. that he is in danger of being cast away from God

ii. and no longer received God’s mercy or forgiveness

b. if David perceives that he is in danger of being cast away from God now, then his place among the elect is not taken for granted by David here when he makes these remarks

c. thus, even without assuming he is part of the elect, David perceives that (even if hereditarily guilty) he has:

i. lived under God’s mercy

ii. he has been allowed to repent again and again and again by God

iii. been forgiven again and again and again by God

iv. lived in fellowship with God

v. received God’s Holy Spirit (verse 11)

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d. thus, in this Psalm, all David perceives that these things occur even for those who may ultimately be cast off from God, the unelect

e. and if, even those who may be cast out and be unelect live under mercy, repeatedly repent, are repeatedly forgiven, and receive the Holy Spirit, living in fellowship with God, then Total Depravity on account of “original sin” is completely refuted

f. additional catch-22i. either the unelect

(those who will be cast off) repent and receive mercy and the HS

ii. or the elect (David) may loose their salvation

vi. Romans 3 and Psalms 14

Psalms 14:1 The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3 They are all gone aside (05493), they are all together become filthy (0444): there is none that doeth good, no, not one.

Romans 3:1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God…9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way (1578), they are together become unprofitable (889); there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood: 16 Destruction and misery are in their ways: 17 And the way of peace have they not known: 18 There is no fear of God before their eyes…23 For all have sinned, and come short of the glory of God;

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- The hypothetical Calvinist argument from these verses would be that children cannot be considered innocent given that these passages declare that

a. “all are under sin”b. And “no one is righteous”

- Analysis:- The concept is that God looked down

from heaven and beholds that among mankind that…

a. None of them understand his ways, despite the immense amount of declaration and revelation given to the Jews in the law

b. And none of them seek God- Thus, these passages, like so many

others, are men learning or failing to learn correctly

a. And then behaving based upon what they consequently understood (or failed to understand)

b. These passages therefore support the idea that sin is something we learn based upon the understanding that we have developed

i. (we’ll cover more on that point later)

- Therefore, these passages are NOT about men being sinful from conception or birth

- This is also confirmed in 2 waysa. First, both passages clearly

depict that those they are describing

i. “have gone out of the way”

ii. “have gone aside”iii. And “becoming

filthy”b. Second, these verses clearly

depict that those they are describing are condemned

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because they “do evil” and have “sinned”

- But “going out of the right way” means you started off in the right way and then went a wrong direction

a. Both the Hebrew (cuwr, 05493) and Greek (ekklino, 1578) words for “go aside” literally mean, “to turn aside, to turn away from, depart”

b. Likewise, becoming filthy means starting off NOT filthy

- Now the timeframe of being “not filthy” and “in the right way” COULD be assigned to Adam’s life before the fall

a. But the text does not assert that

b. It must be read into the text- To the contrary, BOTH texts

indicate that the assessment is based upon men “doing” evil acts

a. these verses condemn men on the grounds that

i. they have done abominable works

ii. they do not do goodiii. and all have sinned

b. Thus, it is clear that these statements are NOT about guilt being imputed because of Adam’s sin

i. But because men perform wicked acts

- Conclusion:a. These verses are certainly a

declaration that all men have at some point in their lives corrupted their ways by

i. Failing to understand God’s way

ii. Performing acts of sin against God’s way

b. But these condemnations of men in no way support but in fact contradict that

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condemnation is imputed at conception or birth from Adam

c. These passages only support what both sides agree to: that all men sin and are guilty because of their sin

- Side Note:a. Psalms uses the word

“filthy,” the Hebrew word “alach” (No. 0444)

i. Which means, “to be corrupt morally, tainted”

b. Paul translates this as “unprofitable,” the Greek word “achreioo” (No. 889)

i. Which means “make useless, render unserviceable”

c. This will factor into the pottery metaphor used in both the Old and New Testaments

i. which we will cover later

ii. the basic idea conveyed so far is that by failing to understand and by doing wrong things, men make themselves filthy, morally corrupt, and unfit for honorable positions

iii. similar to how clay, if it does not conform to the potter’s intent, is not fit for honorable display

iv. instead, like Pharaoh, it becomes only fit for displaying what happens to the ungodly

****

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vii. Summary- With all of these passages so clearly

failing to assert or support original sin or the Calvinist doctrine of Total Depravity, its no wonder that Britannica makes the following assessment

http://www.britannica.com/eb/article?tocId=9057375“Original sin – The doctrine has its basis in the Bible. Although the human condition (suffering, death, and a universal tendency toward sin) is accounted for by the story of the Fall of Adam in the early chapters of the book of Genesis, the Old Testament says nothing about the transmission of hereditary sin to the entire human race. In the Gospels also there are no more than allusions to the notion of the Fall of Man and universal sin. The main scriptural affirmation of the doctrine is found in the writings of St. Paul and particularly in Romans 5:12–19, a difficult passage in which Paul establishes a parallelism between Adam and Christ, stating that whereas sin and death entered the world through Adam, grace and eternal life have come in greater abundance through Christ.” – Britannica.com

- The Roman Catholic Encyclopedia shares this assessment

http://www.newadvent.org/cathen/11312a.htm“Original Sin, III. ORIGINAL SIN IN SCRIPTURE – The classical text is Rom., v, 12 sqq. In the preceding part the apostle treats of justification by Jesus Christ, and to put in evidence the fact of His being the one Saviour, he contrasts with this Divine Head of mankind the human head who caused its ruin. The question of original sin, therefore, comes in only incidentally.” – The Catholic Encyclopedia

- In fact, there is so little scriptural support for this doctrine that the best the Roman Catholic Encyclopedia can do to assert its “early” presence in the church is an appeal to Augustine

a. The quote below comes from the very beginning of the newadvent.org article on “original sin”

http://www.newadvent.org/cathen/11312a.htm“Original Sin, I. MEANING – Original sin may be taken to mean: (1) the sin that Adam committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam. From the earliest times the latter sense of the word was more common, as may be seen by St. Augustine's statement: "the

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http://www.britannica.com/eb/article?tocId=9057375

deliberate sin of the first man is the cause of original sin" (De nupt. et concup., II, xxvi, 43). It is the hereditary stain that is dealt with here. As to the sin of Adam we have not to examine the circumstances in which it was committed nor make the exegesis of the third chapter of Genesis.

- Furthermore, the entire Roman Catholic Encyclopedia only offers a grand total of 4 scripture passages to support this doctrine that Adam’s sin is imputed to all men

a. Romans 5

http://www.newadvent.org/cathen/11312a.htm“Original Sin, III. ORIGINAL SIN IN SCRIPTURE – The classical text is Rom., v, 12 sqq.” – The Catholic Encyclopedia

http://www.newadvent.org/cathen/11312a.htm"Original Sin, II. PRINCIPAL ADVERSARIES – This, the first position held by the Pelagians, was also the first point condemned at Carthage (Denzinger, "Enchiridion", no 101-old no. 65). Against this fundamental error Catholics cited especially Rom., v, 12, where Adam is shown as transmitting death with sin." - The Catholic Encyclopedia

b. Genesis 2 c. Genesis 3

i. Which are appealed to only as the record of Adam and Eve sinning

ii. Even as asserted in Britannica.com above, these passages contain no statements commenting on any hereditary aspects of this first sinful act

http://www.newadvent.org/cathen/11312a.htm“Original Sin, III. ORIGINAL SIN IN SCRIPTURE – The sin of Adam has injured the human race at least in the sense that it has introduced death -- "Wherefore as by one man sin entered into this world and by sin death; and so death passed upon all men". Here there is question of physical death. first, the literal meaning of the word ought to be presumed unless there be some reason to the contrary… Cf. Gen., ii, 17; iii, 3, 19; and another parallel passage in St. Paul himself, I Cor., xv, 21: "For by a man came death and by a man the resurrection of the dead". Here there can be question only of physical death, since it is opposed to corporal resurrection, which is the subject of the whole chapter.” – The Catholic Encyclopedia

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d. 1 Corinthians 15:21-22i. a briefer parallel of

Paul’s comments in Romans 5

ii. We will look at this passage in depth in the segments that follow

- Thus, in terms of scripture, only 2 passages bear any direct relevance to the concept of original sin

a. Romans 5b. 1 Corinthians 15:21-22

- We will examine these 2 passagesa. If the statements in them do

not explicitly require or assert the Calvinist doctrine of original sin, we will have to conclude that this doctrine is NOT one taught by scripture

i. And we will look for its origins elsewhere

- But, of course, if the scripture doesn’t support this doctrine of “original sin,” then it is wrong to label someone a heretic for not believing it

a. To the contrary, if it is not found in scripture, then it is heretical to believe it

viii. Romans 5- Key questions

a. Heredityi. Does Romans 5

indicate that Adam’s guilt is inherited by his descendents at conception/birth?

ii. Does Romans 5 indicate that the sentence of death is inherited at conception/birth?

b. Alternative

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i. Or are the statements in Romans 5 equally compatible with:

ii. Guilt being accrued by each individual when they sin?

iii. The death sentence being accrued by each individual when they sin?

c. What exactly is the effect(s) that Adam’s sin has on mankind?

i. Specifically, how does Romans 5 describe those effect(s)?

d. These same questions will pertain to 1 Corinthians 15:21-22 when we examine that passage later on

e. IF the language of Romans 5 (or 1 Corinthians 15:21-22) does not inherently or explicitly require “heredity” for guilt and the death sentence, THEN we will be forced to conclude that Romans 5 provides no certifiable indication of “original sin”

- Of course, this issue is fundamentally about Calvinism’s Total Depravity and whether or not humans are conceived/born capable of choosing to obey God

Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12 Wherefore, as by one man sin entered into the world, and death by sin; and (2532) so (3779) death passed upon all men, for (1909) that (3739) all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence

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of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

NOTES: - Verses 12, 15-19 clearly indicate

- 1) that “by Adam’s disobedience many were made sinners”- 2) that “through the offence of one [i.e. Adam] many be dead”- 3) that “by the offence of one [i.e. Adam] judgment came upon all men to condemnation”

- the question is “how”- how were many made sinners by Adam’s disobedience?- how are many dead through the offence of Adam?- how did the judgment to condemnation come to all men by Adam’s offence?

- the answers to these questions are simple - Before we assume that Paul’s teaching here entails a new revelation, we should first operate on the presumption that Paul is simply relying upon the description of events found in Genesis 2-3 surrounding the fall of man

- by comparing Paul’s statements to Genesis 2-3, we can understand these questions and Paul’s comments directly- and we will see that these statements made by Paul in no way affirm or indicate that all men are hereditarily imputed with Adam’s guilt or his death sentence

- Instead, what we will clearly see, is that Paul is setting up Adam (and Jesus) as models, which men follow and in following receive the same judgment of life or death

- Let’s compare Paul’s statements to Genesis 2 and 3

Genesis 2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil… 16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

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NOTES:- God puts man in Eden where there are 2 trees

- 1) the tree of life- 2) the tree of the knowledge of good and evil

- man is allowed to eat of the tree of life - But God gives man only ONE COMMAND

- man is commanded not to eat of the tree of knowledge- God even pronounces the judgment of death for disobeying his command

Genesis 3:1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman, Ye shall not surely die:

NOTES:- Eve expresses both the command and the judgment for disobeying when questioned by the serpent

- But as usual, the serpent seeks to obscure the plain meaning of God’s instructions

2 Corinthians 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

- Starting in verse 19 of Genesis 3, we find the judgment of sin that is so all-important to Romans 5

Genesis 3:9 And the LORD God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 17 And unto

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Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

NOTES:- In verse 17 again we find the assertion that God has given Adam a command concerning these matters

- and Adam has disobeyed that direct command- In verse 18 God pronounces the curse upon the earth as an environment

- Paul refers to this also in Romans 8- in Romans 8, Paul states that the creation itself was made subject to corruption

- the word for “creature” is “ktisis” (Strong’s No. 2937), which means “the act of creating, creation, creation i.e. thing created”

Romans 8:19 For the earnest expectation of the creature (2937) waiteth for the manifestation of the sons of God. 20 For the creature (2937) was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature (2937) itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

NOTES:- According to Paul, this curse upon the ground given in Genesis 3 put the forces of decay and corruption at work in the created realm

- this is how disease and degradation, such as gene anomalies, diseases, viruses, etc. sprang up over time

- also connected to this curse in Genesis 3 is poverty and lack of sufficiency- these 2 factors (disease and poverty) are important because they begin to be present and at work in the earth from the time of Adam’s sin

- the first sin introduced these 2 factors to the natural environment- which means that anyone living in that environment is going to live in the presence of these 2 things and be affected by them

- so, the first part of the penalty is one that affects the environment in which all men live

NOTES:- this leads us to the second part of the penalty

Genesis 3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 20 And Adam called his wife’s name Eve; because she was the mother of all living. 21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. 22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24 So he drove out the

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man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

NOTES: - in verse 19, God pronounces that the Adam is now under the sentence of death

- which God warned of beforehand in Genesis 2:17- but here is the key question?

- how is death brought upon Adam?- did God change Adam’s nature so that he was previously immortal and now God made him mortal?- if we’re making these determinations from what the record itself tells us, we have to conclude “No.”

- Verses 22-24 clearly demonstrate HOW death was brought upon mankind- it was NOT by changing his nature from immortal to mortal- it was by cutting off Adam’s physical access to the physical supplement of the fruit of life

- as verses 22-24 plainly state, it was the fruit of life that would have sustained Adam’s mortal life indefinitely

- Adam was NOT created immortal- Adam was created mortal - Adam’s initial condition in which he would not die is only described in scripture as a matter of his being able to eat the fruit of life

NOTES:- other scriptures attest to the fact that mankind was created mortal - Angels were created immortal

Luke 20:34 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels (2465); and are the children of God, being the children of the resurrection.

2465 isaggelosfrom 2470 and 32; TDNT-1:87,12; adj AV-equal to the angels 1; 1 1) like the angels

- if Adam was made immortal, then he was equal to an angel- consequently, his fall would constitute the fall of an angelic being

- and technically, we would all be the offspring of a fallen angel

- but mankind was “made a little lower than the angels”

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Psalm 8:4 What is man, that thou art mindful of him? and the son of man, that thou visitest him? 5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

- this phrase, “little lower than the angels” refers to mortality- Paul quotes this phrase from Psalm 8 in Hebrews 2

Hebrews 2:5 For unto the angels hath he not put in subjection the world to come, whereof we speak. 6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: 8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man…14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

- now, certainly Paul interprets this passage as referring to Jesus specifically- thus, some might argue that this phrase should not be applied to all mankind in general

- but notice that in verse 9 Paul connects this “little lower than the angels” to the need for Jesus to suffer death

- this tells us 2 things- first, if Jesus had been an angel, he could not have died- second, the phrase “lower than angels” indicates a state of mortality in which death is possible

- this is problematic- because Jesus was sinless and even though he had no human father, he was mortal, NOT immortal

- here Jesus’ human nature provides a case in point that even sinless humans, even Jesus as the “second Adam” (1 Corinthians 15:45 ) was mortal

- consequently, these passages affirm that Adam was created mortal even when he was sinless

- so, there can be no question as to whether or not this phrase “made a little lower than the angels” refers to all mankind

- for it was no special occasion that Jesus’ humanity was mortal- it is not as though of all mankind, Jesus’ humanity alone was mortal at conception- no, the fact that Jesus’ humanity was mortal from conception and the fact that Jesus is referred to as the “second Adam” indicates that Adam and all his children are likewise mortal at conception (creation in Adam’s case)

- as stated before, Adam’s initial condition in which he would not die is only described in scripture as a matter of his being able to eat the fruit of life

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- he was always mortal- he was created lower than the immortal angels in the specific sense that he was mortal

NOTES:- other passages also plainly teach that Adam was created mortal

Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living 02416 soul 05315.

02416 chay from 02421; TWOT-644a AV-live 197, life 144, beast 76, alive 31, creature 15, running 7, living thing 6, raw 6, misc 19; 501 adj 1) living, alive 1a) green (of vegetation) 1b) flowing, fresh (of water) 1c) lively, active (of man) 1d) reviving (of the springtime) n m 2) relatives 3) life (abstract emphatic) 3a) life 3b) sustenance, maintenance n f 4) living thing, animal 4a) animal 4b) life 4c) appetite 4d) revival, renewal 5) community

05315 nepheshfrom 05314; TWOT-1395a; n f AV-soul 475, life 117, person 29, mind 15, heart 15, creature 9, body 8, himself 8, yourselves 6, dead 5, will 4, desire 4, man 3, themselves 3, any 3, appetite 2, misc 47; 753 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions

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1g) activity of mind 1g1) dubious 1h) activity of the will 1h1) dubious 1i) activity of the character 1i1) dubious

1 Corinthians 15:44 It is sown a natural 5591 body; it is raised a spiritual 4152 body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made 1096 a living 2198 soul 5590; the last Adam was made a quickening 2227 spirit 4151. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image 1504 of the earthy, we shall also bear the image 1504 of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption 5356 inherit incorruption 861. 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible 862, and we shall be changed. 53 For this corruptible 5349 must put on incorruption 861, and this mortal 2349 must put on immortality 110. 54 So when this corruptible 5349 shall have put on incorruption 861, and this mortal 2349 shall have put on immortality 110, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

NOTE: - the comparison throughout this passage is the body, a natural body to a spiritual body

- therefore, we should not misunderstand verse 45 to refer to the spirits of Adam and Jesus, etc.- instead, Paul is comparing Adam’s natural, animal body to the spiritual body of Jesus

Vocabulary

1504 eikon from 1503; TDNT-2:381,203; n f AV-image 23; 23 1) an image, figure, likeness 1a) an image of the things (the heavenly things) 1a1) used of the moral likeness of renewed men to God 1a2) the image of the Son of God, into which true Christians are transformed, is likeness not only to the heavenly body, but also to the most holy and blessed state of mind, which Christ possesses 1b) the image of one 1b1) one in whom the likeness of any one is seen 1b2) applied to man on account of his power of command

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1b3) to Christ on account of his divine nature and absolute moral excellence

1503 eikoapparently a root word [perhaps akin to 1502 through the idea of faintness as a copy]; ; v AV-be like 2; 2 1) to be like

5591 psuchikos from 5590; TDNT-9:661,1342; adj AV-natural 4, sensual 2; 6 1) of or belonging to breath 1a) having the nature and characteristics of the breath 1a1) the principal of animal life, which men have in common with the brutes 1b) governed by breath 1b1) the sensuous nature with its subjection to appetite and passion For Synonyms see entry 5912

4152 pneumatikosfrom 4151; TDNT-6:332,876; adj AV-spiritual 26; 26 1) relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ 1a) that which possesses the nature of the rational soul 2) belonging to a spirit, or a being higher than man but inferior to God 3) belonging to the Divine Spirit 3a) of God the Holy Spirit 3b) one who is filled with and governed by the Spirit of God 4) pertaining to the wind or breath; windy, exposed to the wind, blowing

1096 ginomaia prolongation and middle voice form of a primary verb; TDNT-1:681,117; v AV-be 255, come to pass 82, be made 69, be done 63, come 52, become 47, God forbid + 3361 15, arise 13, have 5, be fulfilled 3, be married to 3, be preferred 3, not tr 14, misc 4, vr done 2; 678 1) to become, i.e. to come into existence, begin to be, receive being 2) to become, i.e. to come to pass, happen 2a) of events 3) to arise, appear in history, come upon the stage 3a) of men appearing in public 4) to be made, finished 4a) of miracles, to be performed, wrought 5) to become, be made

2198 zao a primary verb; TDNT-2:832,290; v

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AV-live 117, be alive 9, alive 6, quick 4, lively 3, not tr 1, misc 2, vr live 1; 143 1) to live, breathe, be among the living (not lifeless, not dead) 2) to enjoy real life 2a) to have true life and worthy of the name 2b) active, blessed, endless in the kingdom of God 3) to live i.e. pass life, in the manner of the living and acting 3a) of mortals or character 4) living water, having vital power in itself and exerting the same upon the soul 5) metaph. to be in full vigour 5a) to be fresh, strong, efficient, 5b) as adj. active, powerful, efficacious

5590 psuchefrom 5594; TDNT-9:608,1342; n f AV-soul 58, life 40, mind 3, heart 1, heartily + 1537 1, not tr 2; 105 1) breath 1a) the breath of life 1a1) the vital force which animates the body and shows itself in breathing 1a1a) of animals 1a1b) of men 1b) life 1c) that in which there is life 1c1) a living being, a living soul 2) the soul 2a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.) 2b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life 2c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)

2227 zoopoieo from the same as 2226 and 4160; TDNT-2:874,290; v AV-quicken 9, give life 2, make alive 1; 12 1) to produce alive, begat or bear living young 2) to cause to live, make alive, give life 2a) by spiritual power to arouse and invigorate 2b) to restore to life 2c) to give increase of life: thus of physical life 2d) of the spirit, quickening as respects the spirit, endued with new and greater powers of life 3) metaph., of seeds quickened into life, i.e. germinating, springing up, growing

4151 pneumafrom 4154; TDNT-6:332,876; n n

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AV-Spirit 111, (Holy) Ghost 89, Spirit (of God) 13, Spirit (of the Lord) 5, (My) Spirit 3, Spirit (of truth) 3, Spirit (of Christ) 2, human (spirit) 49, (evil) spirit 47, spirit (general) 26, spirit 8, (Jesus’ own) spirit 6, (Jesus’ own) ghost 2, misc 21; 385 1) the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son 1a) sometimes referred to in a way which emphasises his personality and character (the Holy Spirit) 1b) sometimes referred to in a way which emphasises his work and power (the Spirit of Truth) 1c) never referred to as a depersonalised force 2) the spirit, i.e. the vital principal by which the body is animated 2a) the rational spirit, the power by which the human being feels, thinks, decides 2b) the soul 3) a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting 3a) a life giving spirit 3b) a human soul that has left the body 3c) a spirit higher than man but lower than God, i.e. an angel 3c1) used of demons, or evil spirits, who were conceived as inhabiting the bodies of men 3c2) the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ 4) the disposition or influence which fills and governs the soul of any one 4a) the efficient source of any power, affection, emotion, desire, etc. 5) a movement of air (a gentle blast) 5a) of the wind, hence the wind itself 5b) breath of nostrils or mouth For Synonyms see entry 5923

5356 phthorafrom 5351; TDNT-9:93,1259; n f AV-corruption 7, to perish + 1519 1, destroy 1; 9 1) corruption, destruction, perishing 1a) that which is subject to corruption, what is perishable 1b) in the Christian sense, eternal misery in hell 2) in the NT, in an ethical sense, corruption i.e. moral decay

861 aphtharsia from 862; TDNT-9:93,1259; n f AV-incorruption 4, immortality 2, sincerity 2; 8 1) incorruption, perpetuity 2) purity, sincerity, incorrupt

862 aphthartos from 1 (as a negative particle) and a derivative of 5351; TDNT-9:93,1259; adj AV-incorruptible 4, uncorruptible 1, immortal 1, not corruptible 1; 7 1) uncorrupted, not liable to corruption or decay, imperishable

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1a) of things 2) immortal 2a) of the risen dead For Synonyms see entry 5886

5349 phthartos from 5351; TDNT-9:93,1259; adj AV-corruptible 6; 6 1) corruptible, perishing

2349 thnetosfrom 2348; TDNT-3:21,312; adj AV-mortal 5, mortality + 3588 1; 6 1) liable to death, mortal

110 athanasiafrom a compound of 1 (as a negative particle) and 2288; TDNT-3:22,312; n f AV-immortality 3; 3 1) undying, immortality, everlasting

NOTES:- this passage contrasts the resurrected, immortal Jesus to Adam

- Adam had an animal body; the resurrected Jesus had a spiritual body- the rest of the passage goes on to contrast the natural body to the spiritual body

- Adam’s natural body was subject to corruption; the spiritual body of the resurrected Jesus was not- Adam’s natural body was mortal; the spiritual body of the Jesus was not

- and from verse 46 states that “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.”

- thus, Adam could not have been created with an immortal, spiritual body- for, if Adam was created immortal and incorruptible, then verse 46 would be wrong because the spiritual body would have come first

- Consequently, the phrase “we have borne the image of the earthy, we shall also bear the image of the heavenly” while referring to our inheriting a corruptible, animal body from Adam, most certainly does NOT and CANNOT indicate that corruption and mortality were something that Adam (and his offspring) received as a result of Adam’s first sin

- instead, he was created with a mortal, natural, animal body to begin with and so the animal body came first and through Jesus Christ, the spiritual body will come last

- Moreover, nothing in 1 Corinthians 15 indicates that we bear Adam’s guilt or his death penalty by heredity, including the phrase “as we have born the image of the earthly”

NOTES:

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- even if we compare the use of the term “image” in 1 Corinthians 15 to a passage like Colossians 3, we still do not find the idea of Adam’s offspring losing God’s image by heredity

Colossians 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge 1922 after the image of him that created him:

Vocabulary

1922 epignosisfrom 1921; TDNT-1:689,119; n f AV-knowledge 16, acknowledging 3, acknowledgement 1; 20 1) precise and correct knowledge 1a) used in the NT of the knowledge of things ethical and divine For Synonyms see entry 5894

- the word “image” in verse 10 (which also occurs twice in 1 Corinthians 15:49) is “eikon” (Strong’s No. 1504), which means “an image, figure, likeness”

- and is derived from “eiko” (Strong’s No. 1503), which simply means “to be like”

- clearly, Colossians 3:5-10 is an exhortation for us to follow the image or pattern expressed in the example and “the precise and correct knowledge” imparted by Jesus Christ

- conversely, if the “old man” was in the image of Adam and is in need of renewal to the image of God, it is because we have followed Adam’s example and the knowledge of evil brought by him

- not because we have inherited his guilt- thus, Paul exhorts his audience to exercise their will to turn from ungodly things and to practice the true teachings of Jesus Christ

NOTES:- yet even so, it is NOT true that Adam was supposed to die or that death was originally or always part of the human life cycle, as Pelagius mistakenly asserted

http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism, Pelagius and Caelestius (411-415) – After a brief sojourn in North Africa, Pelagius travelled on to Palestine, while Caelestius tried to have himself made a presbyter in Carthage. But this plan was frustrated by the deacon Paulinus of Milan, who submitted to the bishop, Aurelius, a memorial in which six theses of Caelestius -- perhaps literal extracts from his lost work "Contra traducem peccati" -- were

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branded as heretical. These theses ran as follows: 1. Even if Adam had not sinned, he would have died…On account of these doctrines, which clearly contain the quintessence of Pelagianism…” – Catholic Encyclopedia

- for originally, it was God’s intent that Adam should live forever by eating the fruit of life

- this is proven by the fact that God gave Adam permission to eat the fruit of life – a permission that was only rescinded when Adam sinned

Genesis 2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil…15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Genesis 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

NOTES:- According to Revelation, the leaves of the tree of life have properties for healing

Revelation 22:2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

CALVINIST ARGUMENTS- infants and the unborn are a key point for Calvinists

- anyone more mature can be argued to have sinned themselves and thereby to accrued both guilt and the death sentence by their own actions rather than imputation of Adam’s guilt by heredity

- Calvinists sometimes argue that the death of infants indicates that Adam’s guilt and his death sentence are imputed to his children

- this Calvinist argument actually admits that the unborn and infants die without having sinned themselves

- but this is ONLY the case if Adam was initially immortal and made mortal after he sinned

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- if Adam was initially mortal and his life was to be indefinitely preserved by the fruit of life, then the fact that his offspring are mortal does not prove that any guilt or sentence is imputed by heredity

- it only shows that they no longer have access to the tree of life

SUMMARY:- what happens if we bring these 2 factors together?

- the result is a two-pronged effect- 1) the forces of decay are at work in the environment- 2) Adam is NO LONGER allowed access to the one supplement that will enable his body to fend off such factors indefinitely

- now, how does that affect Adam’s offspring?- 1) they are born mortal just as Adam was created mortal- 2) they are born into an environment where their mortality is surrounded by the forces of decay- 3) their parents (Adam and Eve) are not allowed access to the fruit or leaves of the tree of life to give it to their children to sustain them from these forces of decay

- thus, even babies and infants would die even if though they have not sinned because of EXTERNAL environmental factors and their parents lack of access to the tree of life, which would heal them

- 4) by the time the children are old enough to get the fruit for themselves, they have sinned themselves

- on this point, the testimony of scripture is clear, that all men sin and fall short of God’s glory

Psalms 14:1 The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3 They are all gone aside (05493), they are all together become filthy (0444): there is none that doeth good, no, not one.

Romans 3:1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God…9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way (1578), they are together become unprofitable (889); there is none that doeth good, no, not one…23 For all have sinned, and come short of the glory of God;

- thus, by the time the children would be old enough to get the fruit of the tree themselves, they have already sinned and received the subsequent ban from the garden

- Are we saying that the only reason that babies die is because they don’t have physical access to the tree of life?

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- yes, absolutely- if we’re going by scripture, this is, in fact, the only reason that any of us die- for, even after Adam sinned, God says that if he would have eaten of that fruit, he would have lived forever, even despite the curse of decay upon creation

Genesis 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

NOTES:- therefore, the fact that even those who have not sinned (namely the unborn and infants) die, does NOT require or indicate that they are imputed by heredity with Adam’s guilt or sentence

CALVINIST ARGUMENTS:- it is one thing if the unborn or infants are counted guilty by Adam’s sin and they die

- this is at least just since the dying parties are deemed guilty- but if the unborn and infants suffer death while deemed innocent, then this is an injustice

RESPONSE:- yes, it is an injustice- all injustices that humans suffer occur when some other human being pursues something that it is not right to have

- so, this is no different- innocent children suffer an injustice from Adam and Eve who took something that they should not have

- and like all other injustices that we suffer at the hands of other humans, God will rectify this injustice for the innocent children when they are resurrected

SUMMARY:- in conclusion, children are most certainly affected by the fact that their parents are under punishment, albeit in external, physical circumstances, but not in a way that the children are also deemed guilty or sentenced also

- so far, there is nothing in the biblical account that would support such a Calvinists position

- Let’s compare these statements in Genesis to Paul’s statements in Romans 5

a. Let’s take the key phrases one at a time

Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received

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the atonement. 12 Wherefore, as by one man (444) sin entered into (1519) the world, and death by sin; and (2532) so (3779) death passed upon (1519) all (3956) men (444), for (1909) that (3739) all (3956) have sinned:

NOTES: - “by one man sin entered the world, and death by sin”

- this statement in no way indicates that sin is imputed to the children- it only reflects the account in Genesis - before Adam’s first sin, there was no sin in the world

- when Adam sinned, sin had occurred in the world- before Adam’s first sin, Adam was not banned from the fruit that would sustain his life and, therefore, Adam would not have died

- when Adam sinned, God’s judgment cutting man off from the tree of life was now in effect and so death came into the world- Adam’s descendents would not have access to the tree of life and so they would also die as a result of Adam’s sin

- (hypothetical extension: by the time they were old enough to even think of going to the garden to get the fruit of life they would already have sinned and would not be permitted)

- the next statement that follows is a statement asserting a PATTERN based upon Adam- “and (2532) so (3779) death passed upon all men, for (1909) that (3739) all have sinned”

- the Greek word for “so” is “houto” (Strong’s No. 3779), which means “in this manner”

3779 houto or houtosfrom 3778; ; adv AV-so 164, thus 17, even so 9, on this wise 6, likewise 4, after this manner 3, misc 10; 213 1) in this manner, thus, so

- Survey: here are just a few of the first occurrence of “houto” in the New Testament

Matthew 1:18 Now the birth of Jesus Christ was on this wise (3779): When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Matthew 5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so (3779) persecuted they the prophets which were before you.

Matthew 5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so (3779) shine before men, that they may see your good works, and glorify your Father which is in heaven.

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Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so (3779)?

Matthew 6:9 After this manner (3779) therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

Matthew 12:40 For as Jonas was three days and three nights in the whale’s belly; so (3779) shall the Son of man be three days and three nights in the heart of the earth.

NOTES: - thus, Paul is literally saying that Adam sinned, which constituted the first occurrence of sin in the world which beforehand was sin-free

- then Adam received the sentence of death, which was not supposed to occur to men- and after this pattern death passed to all men

- Paul is saying that the death sentence passed to all men after the pattern established by Adam

- Adam sinned and received the death sentence- in the same pattern, each man sins and receives the death sentence

- In fact, this is exactly what the very next phrase of verse 12 explicitly says

NOTES: - and so (houto = in this manner) death passed upon all men “for (1909) that (3739) all (3956) have sinned”

- notice this phrase starts with the word “for” - Paul is saying that in the same manner that Adam sinned and was condemned to death, death passes to all men “for” all other men sin also and so incur the same penalty after the pattern of Adam

- NOTE: If men are sinful by heredity from Adam and are condemned for this sinfulness received from Adam long before they ever sin themselves then the manner in which they become sinful and become condemned to death is completely different than that by which Adam became sinful and was condemned to death

- the vast majority of Bible translations include this causal connection in which “death coming to all men” occurs because “all men sin”

New American Standard Bible (NASB)Romans 5:12 Therefore, just as through (A)one man sin entered into the world, and (B)death through sin, and (C)so death spread to all men, because all sinned-- New International Version (NIV)Romans 5:12 Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned–

New King James Version (NKJV)

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Romans 5:12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—

Young's Literal Translation (YLT)Romans 5:12 because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;

American Standard Version (ASV) Romans 5:12 Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:--

English Standard Version (ESV)Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

- keep in mind that Paul’s recalling of Adam sinning and receiving the sentence of death is simply drawn from Genesis 3 in which Adam sins and then is condemned to suffer death

Vocabulary:

1519 eisa primary preposition; TDNT-2:420,211; prep AV-into 573, to 281, unto 207, for 140, in 138, on 58, toward 29, against 26, misc 322; 1774 1) into, unto, to, towards, for, among

444 anthroposfrom 435 and ops (the countenance, from 3700); man-faced, i.e. a human being; TDNT-1:364,59; n m AV-man 552, not tr 4, misc 3; 559 1) a human being, whether male or female 1a) generically, to include all human individuals 1b) to distinguish man from beings of a different order 1b1) of animals and plants 1b2) of from God and Christ 1b3) of the angels 1c) with the added notion of weakness, by which man is led into a mistake or prompted to sin 1d) with the adjunct notion of contempt or disdainful pity 1e) with reference to two fold nature of man, body and soul 1f) with reference to the two fold nature of man, the corrupt and the truly Christian man, conformed to the nature of God 1g) with reference to sex, a male 2) indefinitely, someone, a man, one

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3) in the plural, people 4) joined with other words, merchantman

1909 epi a root; ; prep AV-on 196, in 120, upon 159, unto 41, to 41, misc 339; 896 1) upon, on, at, by, before 2) of position, on, at, by, over, against 3) to, over, on, at, across, against

3739 hos probably a primary word (or perhaps a form of the article 3588); ; pron AV-which 418, whom 270, that 139, who 87, whose 52, what 40, that which 20, whereof 17, misc 346; 1389 1) who, which, what, that

3956 pas including all the forms of declension; TDNT-5:886,795; adj AV-all 748, all things 170, every 117, all men 41, whosoever 31, everyone 28, whole 12, all manner of 11, every man 11, no + 3756 9, every thing 7, any 7, whatsoever 6, whosoever + 3739 + 302 3, always + 1223 3, daily + 2250 2, any thing 2, no + 3361 2, not tr 7, misc 26; 1243 1) individually 1a) each, every, any, all, the whole, everyone, all things, everything 2) collectively 2a) some of all types

SUMMARY:- GIVEN the absence of any other passages describing men being imputed as guilty and condemned in Adam

- as both Britannica and The Catholic Encyclopedia affirm- and SINCE Romans 5:12 can simply and literally indicate that…

- Adam sinned and was condemned to death, - this was the first occurrences of such things in the world- and “in the same manner” or after this same pattern, death came to all men because/when all men sinned

- …its hard to understand why Romans 5:12 would suffice as a proof text for an otherwise unheard of doctrine

- namely, the Augustinian and Calvinist definition of original sin- James 1:14-15 confirms that sinfulness, guilt, and a sentence of death are the products, not of heredity, but of each man first having his own, personal, individual desires, then pursuing them, then committing sin himself.

- 1538 (hekastos) only means “each, every” – speaks of individuals as individuals

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James 1:14 But every (1538) man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

NOTES:- so far, there is nothing in Romans 5:10-12, which would on its own, indicate or necessitate that Adam’s sin, guilt, and death sentence are imputed to his offspring hereditarily (rather than as each one sin’s of their own accord in the same manner that Adam did)

Romans 5:13 (For until the law sin (266) was in the world: but sin (266) is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned (264) after the similitude (3667) of Adam’s transgression, who is the figure of him that was to come.

NOTES:- the only issue that a Calvinist could raise concerning these 2 verses is the idea that men die to whom no sin of their own was imputed

- the implication is if their own sins are not imputed to them, then for whose sins do they die?

- concerning these concepts, the two key phrases are:1) death reigned from Adam to Moses, even over them that had not sinned

- the argument from this phrase would be that Paul is declaring death reigning even over those who hadn’t sinned

2) sin is not imputed where there is no law- the argument from this phrase would be that before the Law of Moses, these persons sins could not have been counted

- the desired implication is that men were dying not for any sin they committed, but for Adam’s sin imputed to them hereditarily

- to demonstrate the error in these presumptions, we need to show 2 things1) that the phrase “even over them that had not sinned” does NOT mean these men were sinless2) that phrase “sin is not imputed where there is no law” is NOT meant to indicate that other than Adam, no man’s sins were counted until the Law of Moses

Concerning No. 1- the phrase “even over them that had not sinned” is actually part of a longer phrase “even over them that had not sinned (264) after the similitude (3667) of Adam’s transgression”

- Adam’s sin is referred to in verses 14 as a “transgression” which is the Greek word “parabasis” (Strong’s No. 3847)

- it is a different word than the words “sin” and “sinned” used throughout verses 13-14, which are the related words “hamartia” (Strong’s No. 266) and “hamartano” (Strong’s No. 264)

- “hamartia” is the noun form

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- “hamartano” is the verb form- “parabasis” or transgression means “a going over” or “violating,” specifically “the breach of a definite, promulgated, ratified law”

3847 parabasis from 3845; TDNT-5:739,772; n f AV-transgression 6, breaking 1; 7 1) a going over 2) metaph. a disregarding, violating 2a) of the Mosaic law 2b) the breach of a definite, promulgated, ratified law 2c) to create transgressions, i.e. that sins might take on the character of transgressions, and thereby the consciousness of sin be intensified and the desire for redemption be aroused

- from a survey we can see that “parabasis” is always used in this sense of breaking a direct established command

Romans 2:23 Thou that makest thy boast of the law, through breaking (3847) the law dishonourest thou God?Romans 4:15 Because the law worketh wrath: for where no law is, there is no transgression (3847).Romans 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression (3847), who is the figure of him that was to come.Galatians 3:19 Wherefore then serveth the law? It was added because of transgressions (3847), till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.1 Timothy 2:14 And Adam was not deceived, but the woman being deceived was in the transgression (3847).Hebrews 2:2 For if the word spoken by angels was stedfast, and every transgression (3847) and disobedience received a just recompence of reward;Hebrews 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions (3847) that were under the first testament, they which are called might receive the promise of eternal inheritance.

- “harmatia” and “hamartano” by definition include “violating God’s law,” - but in contrast to “parabasis,” they do not by definition require that the law being broken is something promulgated, or “officially and formally announced”

http://www.bartleby.com/61/46/P0594600.html"Promulgate – 1. To make known (a decree, for example) by public declaration; announce officially. See synonyms at announce. 2. To put (a law) into effect by formal public announcement." - The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

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http://www.bartleby.com/61/46/P0594600.html

266 hamartiafrom 264; TDNT-1:267,44; n f AV-sin 172, sinful 1, offense 1; 174 1) equivalent to 264 1a) to be without a share in 1b) to miss the mark 1c) to err, be mistaken 1d) to miss or wander from the path of uprightness and honour, to do or go wrong 1e) to wander from the law of God, violate God’s law, sin 2) that which is done wrong, sin, an offence, a violation of the divine law in thought or in act 3) collectively, the complex or aggregate of sins committed either by a single person or by many

264 hamartano perhaps from 1 (as a negative particle) and the base of 3313; TDNT-1:267,44; v AV-sin 38, trespass 3, offend 1, for your faults 1; 43 1) to be without a share in 2) to miss the mark 3) to err, be mistaken 4) to miss or wander from the path of uprightness and honour, to do or go wrong 5) to wander from the law of God, violate God’s law, sin

- as we can see, the word “similitude” is the Greek word “homoioma,” (Strong’s No. 3667), which means “after the likeness of something”

3667 homoioma from 3666; TDNT-5:191,684; n n AV-likeness 3, made like to 1, similitude 1, shape 1; 6 1) that which has been made after the likeness of something 1a) a figure, image, likeness, representation 1b) likeness i.e. resemblance, such as amounts almost to equality or identity

- once again, Paul is drawing entirely from the account of Adam’s sin in Genesis 2 and 3- we saw the repeated assertion about Adam violating a direct command in Genesis 2:16-17 and 3:1-3, 11

- God had given Adam a direct command concerning the tree of knowledge

- but no one else ate from the tree of knowledge and so no one else sinned by violating a direct verbal command from God

- this is why the sins of those before the Law of Moses were not like Adam’s sins

SUMMARY CONCLUSION:- thus, the phrase “even over them that had not sinned” does NOT mean these men were sinless

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- what Paul is saying is that men did violate God’s law, but UNLIKE Adam, they did NOT violate a command that was formally announced

- this is quite clear from Paul’s arguments in the previous chapters of Romans, which we will get to momentarily

- at this point, the only way for verses 13-14 to assert that these men died without being imputed for their own sin is…

- IF the phrase “sin is not imputed where there is no law” is meant by Paul to indicate that there really was no law of God in effect before the Law of Moses

- here we have 2 possibilities:A) Paul is using the death of men at a time BEFORE the Law of Moses to prove

that men died for Adam’s sin, not their ownB) Paul is using the death of men at a time BEFORE the Law of Moses to further

prove his earlier argument that God’s judgments were so well-established, even without the formal declaration, which is the Law of Moses, to justly warrant the condemnation of all those who did NOT have Moses’ Law

- including all people’s BEFORE the Law of Moses- including all non-Jews AFTER the Law of Moses

- Before we go presupposing a Calvinist solution, let’s first see if Paul’s epistle to the Romans contains a prominent argument intended to establish the just condemnation of all Gentiles even though they did not have the Law of Moses

BACKGROUND:(for more on these points, see our study on “The Redemption”)

- the New Testament repeatedly declares that sin is a matter of violating the Law of Moses

- consequently, redemption is a matter of being redeemed from the curse of the Law of Moses

1 John 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Ephesians 2: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Hebrews 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions (3847) that were under the first testament, they which are called might receive the promise of eternal inheritance.

Galatians 2:14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

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Galatians 3:10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them…13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

- It is certainly true that the Law of Moses was given only to the Jews. - Historically speaking, in order to be accurate we must understand that this Law was not enacted with the Gentile nations. - The Gentiles had made no covenant with God to keep the Law of Moses - and God had made no covenant with the Gentiles that brought blessings or curses depending upon their keeping of the Law of Moses.

- the only people in covenant to keep the Law of Moses, the only people God formally enacted this Law with, was the people of Israel

- Conversely, since the Gentiles had not covenanted with God to receive blessing or curse depending on their keeping the Law, why were the Gentiles in need of redemption from its curse?

- The Jews were in need of redemption from the consequences of breaking the Law. - But what were the Gentiles in need of redemption from?

- establishing the condemnation AND the need for salvation of BOTH the Jews and the Gentiles is one of Paul’s primary arguments in the epistle of the Romans

- Paul’s biggest hurdle is explain how the Gentiles are condemned without a Law being promulgated to them

- that this is the very point Paul is dealing with is established by his arguments to establish the guilt of the Gentiles

Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

NOTES: - Why are the Gentiles in need of salvation from the curses of a Law they did not receive? - Paul never once asserts the necessity of the Law of Moses to condemn the Gentiles- Instead, Paul points to 2 things as sufficient to condemn the Gentiles:

1) nature2) their own consciences

Romans 1Romans 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

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QUESTION: - How does Paul say that “that which may be known of God” was manifest to them? - How does Paul say God showed it to them?

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

ANSWER: - According to Paul, God showed these things and made them manifest by the created world itself and its order

- notice that Paul’s phrase “from the creation of the world” implies the timeframe goes back to the very beginning in which this world was made- thus, Paul’s comments include all those living from Adam at the start of creation to the giving of the Law through Moses

- this parallels Paul’s comments in chapter 5:13-14 perfectly, where Paul says, “death reigned from Adam to Moses”

- NOTICE the phrase “so that they are without excuse”- according to Paul, so clearly was the knowledge of God made manifest in the created order of the visible world, that the creation itself, even if there were no other means of imparting the knowledge, would be enough to convict all men without excuse

Romans 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

- According to Paul, from the beginning of the created world itself, not only were the standards of God clearly manifest…

- but, men KNEW those things and CHOSE NOT to retain the knowledge- so, it was not as if man simply failed to see the obvious- mankind was well-aware and he chose to forget

NOTE:

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- Paul is not just speaking in generalities- he is about to get very specific about what he includes in the phrase “that which may be known of God”

Romans 1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

- according to Paul, the created world itself made manifest every single one of those sins so well that mankind was without excuse because he knew it

- AND Paul states that not only were the sins themselves included in “that which may be known of God”…- BUT the penalty of death for doing such things was also clearly known from the creation of the world purely from the created order of the world

- this is Paul’s basis for why men living from the creation of the world (“from Adam”) to the giving of the Law (“to Moses”) are “without excuse”

- simply put, they have no excuse because even BEFORE the Law of Moses, because “the judgments of God” were revealed and known by men from the created world

- including that those who sinned would die for doing so- this was enough to convict all men to death, even without a formal declaration such as the Law of Moses

- so even though before the Law of Moses, men’s “violations of God’s law” were not “after the likeness” of Adam’s “breach of a definite, promulgated, ratified law,” they were sufficient to remove “all excuse” or “justification” preventing men from being sentenced to death

Romans 2- immediately after Romans 1:32, Paul begins chapter 2 with another proof that God’s judgments were known by men even before they were formally announced in the Law of Moses

Romans 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

- here Paul states that when men demonstrate that God’s judgments are manifest and known by all when they condemn others for doing such works

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- thus, even without the formal announcement in the Law of Moses, BOTH the created world AND man’s own condemnation of others demonstrated that God’s judgments were ALREADY manifest BEFORE the Law of Moses- therefore, in verse 1, Paul once again concludes that man is without excuse

- Paul continues farther along these lines as chapter 2 moves forward

Romans 2:12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

- How in the world can Paul conclude that those who sinned without the formally declared Law of Moses are sentenced to death?

- we have already seen how- and Paul explains it again…

Romans 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

- here again, Paul asserts that the Gentiles hearts and minds (the very things they KNEW from the created world itself) are “a law unto them,” a “law written in their hearts,” testified to in their consciences and thoughts

- and expressed when they condemn or acquit one another according to those judgments

- for more on why the Law of Moses was added given the fact that the judgments revealed in the created world were sufficient, please see the ADDENDUM

SUMMARY:- Paul’s point along these lines are consistent

1) God’s judgments are clearly manifest and already KNOWN from the created world, including

a) which activities are sinb) that those who do such things receive a sentence of death

- God’s judgments were revealed…2) that mankind knew these judgments even BEFORE and WITHOUT the Law of Moses is proven by the fact they condemn each other for these activities- men knew it and know it…3) thus, even “not having the law” of Moses, Paul declares that this knowledge within man is “a law unto them,”

a) written in their hearts b) and consciences

- even without the Law of Moses, this acts as a law for them

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4) so real is this “law” based upon nature’s revelations and man’s knowledge of it in his heart, that Paul twice declares men “inexcusable” concerning sin based solely on this “natural law”- thus, even without the Law of Moses, men are without excuse concerning the judgment of sin and death

- in this context, Paul’s statement in chapter 5:14 is clear5) the death of men proves that sin was imputed and that this “natural law” described by Paul was real and was really in effect to the point of truly depriving man of any excuse before it

Romans 5:13 (For until the law sin was in the world…

- sin, hamartia (266), the violation of God’s divine standard, was in the world even BEFORE the formal announcement in the Law of Moses

Romans 5: …but sin is not imputed when there is no law.

- we know that sin is not imputed when there is no law

Romans 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

- for Paul and his ongoing arguments, men’s deaths (before Moses) prove the force of “natural law” even over those who had not violated a formally announced command as Adam did

- Read in the context of Paul’s ongoing arguments in Romans, there is nothing in Romans 5:13-14 that would indicate what the Calvinists need these passages to say

1) verses 13-14 are not indicating that men’s sins were not imputed to them before the Law of Moses2) consequently, verses 13-14 are not indicating that death came to those who had no sin of their own imputed to them

- instead, Paul is using the death of men BEFORE the Law of Moses to further prove his earlier arguments that they were condemned by the force of “natural law” even though it was not formally announced

- as the command to Adam was- and as the commands of the Law of Moses were

REVIEW:- as we continue in Romans 5, we must remember that Paul’s statements are constantly referential to statements that have already been made:

- the record of Genesis 2 and 3- Paul’s earlier arguments establishing “natural law” as sufficient to condemn men to death even before the Law of Moses

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Romans 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man’s disobedience many were made sinners (268), so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

NOTICE: the word “sinner” in verse 19 is derived from “hamartia” (Strong’s No. 266) and “hamartano” (Strong’s No. 264)

268 hamartolosfrom 264; TDNT-1:317,51; adj AV-sinner 43, sinful 4; 47 1) devoted to sin, a sinner 1a) not free from sin 1b) pre-eminently sinful, especially wicked 1b1) all wicked men 1b2) specifically of men stained with certain definite vices or crimes 1b2a) tax collectors, heathen

NOTES:- there are several key statements made here by Paul

1) verse 15, “through the offence of one many be dead”2) verse 17, “by one man’s offence death reigned by one”3) verse 18, “Therefore as by the offence of one judgment came upon all men to condemnation”4) verse 19, “by one man’s disobedience many were made sinners”

- Calvinists want us to think that such statements affirm that all Adam’s offspring are directly condemned for his singular offence

- in reality, Paul is making such statements as summaries - of the process he has already described - and which is described in greater length in Genesis 2 and 3

- 1) verse 15, “through the offence of one many be dead”- Paul explains what he means by this brief summary phrase in verse 16

- the statement “through the offence of one many be dead… 16 …for the judgment was by one to condemnation, but the free gift is of many offences unto justification”

- NOTE: “by one to condemnation” = one sin, in contrast to the “many offences” in the very next phrase

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- “through the offence of one many be dead” means that the judgment that sinners would die came after the single offence of Adam

- in contrast, after many offences, came the judgment that through the atonement sinners would live

- thus, it is the judgment that sinners would die that came by Adam’s one sin- as Paul established in Romans 1-2, this judgment that sinners would die was known by men and remained in effect from the beginning of creation

Romans 1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

- 2) consequently, when Paul says in verse 17 that “by one man’s offence death reigned by one,” Paul is talking still talking about this judgment that sinners would die, which came after only 1 sin, being the force behind the death of man since creation

- there was NO other judgment ever pronounced against man’s sins before the Flood- and there was no need, for by this one decree that sinners would die did all men who sinned die

NOTE:- the pronouncing of the judgment BEFORE it is in effect is included in Genesis 2

Genesis 2:16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

- here in verse 17, God prescribes the judgment that will be pronounced if the command is violated- God prescribes the penalty BEFORE Adam and Eve performed the act that put this judgment into effect on them

- similarly, Paul’s argument throughout Romans is that God’s judgment (that those who sinned would die) was given after Adam’s very first sin

- and, like the judgment in Genesis 2, although pronounced before they incurred this judgment, the judgment was extended to those who violated it as soon as they did so

- this again is a reference back to Romans 5:12, where Paul has said that in the same manner (“houto,” Strong’s No. 3779) that Adam sinned and received the penalty of death, the death penalty came to all men, for all men sinned

- we are just following the pattern given in the judgment, “if you sin, you will die”- Adam sinned, he received the penalty of death- we sin, receive the penalty of death

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3) verse 18, “Therefore as by the offence of one judgment came upon all men to condemnation”

- here Paul is simply saying again that upon Adam’s first offence, God pronounced the condemnation of death to those who sinned

- and this is the same judgment that all men fall under when they sin- the judgment that all men fall under when they sin, was announced after Adam’s very first offence

4) verse 19, “by one man’s disobedience many were made sinners”- does this phrase mean that Adam’s sin was imputed to his offspring?- No. It refers to two things

a) after Adam’s one sin, God’s judgment that certain acts were violations of his standard was formally pronounced

- thus, as Paul testifies in Romans 1, which acts were sin and that the penalty was death, was known by men since creation- and so, whenever a man would so such a thing, by this standard was he known as a “sinner” or “violator of God’s laws”

- “many WERE MADE sinners” and “many SHALL BE MADE righteous”

- in the Greek these are both the same verb #2525- this is not the Greek word that is used meaning “to be” as in “to become” (1096)- 2525 kathistemi from 2596 and 2476; TDNT-3:444,387; v AV-make 8, make ruler 6, ordain 3, be 2, appoint 1, conduct 1, set 1; 22 1) to set, place, put 1a) to set one over a thing (in charge of it) 1b) to appoint one to administer an office 1c) to set down as, constitute, to declare, show to be 1d) to constitute, to render, make, cause to be 1e) to conduct or bring to a certain place 1f) to show or exhibit one’s self 1f1) come forward as- NOTE: That Paul can be saying that as a result of Adam’s disobedient many came forward and showed themselves to be sinners (when they each sinned against God’s standard)

.ABSOLUTE PROOF- verses 15-19 contain direct comparisons of the effect of Adam’s sin to the effect of Jesus Christ’s obedience

Romans 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of

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many offences unto justification. 17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man’s disobedience many were made sinners (268), so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

- here there is a clear problem for the Calvinist interpretation that Adam’s guilt was imputed to all men

- the clearest articulation of this comes in verse 18, where we find the comparison articulated this way:

A) “as by the offence of one judgment came upon all men to condemnation”B) “even so by the righteousness of one the free gift came upon all men unto justification of life”

NOTICE: the phrase “all men,” which occurs twice in verse 18, is identical to the occurrence of this phrase in verse 12

Romans 5:12 Wherefore, as (5618) by one man sin entered into the world, and death by sin; and so (3779) death passed upon (1519) all (3956) men (444), for that all have sinned:

5618 hosper from 5613 and 4007; ; adv AV-as 39, even as 2, like as 1; 42 1) just as, even as

Romans 5:18 Therefore as (5613) by the offence of one judgment came upon (1519) all (3956) men (444) to condemnation; even so (3779) by the righteousness of one the free gift came upon (1519) all (3956) men (444) unto justification of life.

5613 hosprobably from comparative from 3739; ; adv AV-as 342, when 42, how 18, as it were 20, about 14, misc 56; 492 1) as, like, even as, etc.

3779 houtofrom 3778; ; adv AV-so 164, thus 17, even so 9, on this wise 6, likewise 4, after this manner 3, misc 10; 213 1) in this manner, thus, so

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- here we must ask the question, “by Jesus Christ, are all men imputed with the righteousness unto justification of life?”

- well, certainly Jesus Christ is the only way by which any and all men can be counted righteous and receive eternal life- but it is equally certain that this does not happen to all men,

a) neither immediately as soon as Jesus Christ did it, b) nor automatically, c) nor inevitably

- when the final judgment is reached, there will still be many who are condemned to eternal death and do NOT receive eternal life

- since within the text itself Paul himself describes the coming of guilt and death to “all men” “in the manner” that righteousness and life come to “all men”…

- why, and more importantly how, can Calvinists infer that Paul is saying Adam’s guilt comes immediately, automatically, and inevitably to all men?- the very most that we can conclude is that, according to Paul, guilt and death pass to all men “in the same manner” that men receive righteousness and life in Jesus Christ

- you have to follow their example- if you sin as Adam did, you die as Adam did- if you submit to God by faith, and lay down your life even unto death if necessary, they you will be raised to eternal life as Jesus Christ was raised to eternal life

- What we have then is a complete parallel between Adam and Christ that is articulated by Paul

- though all men will be resurrected in Christ, not all men are automatically imputed as righteous in Christ, so in Adam all die, but not all are automatically imputed as guilty in Adam

- (exactly how Adam’s sin put all his descendants in a situation where they would die [via the loss of immediate access to the tree of life, which is an external rather than hereditary effect] is described in more detail above)

Hebrews 6:12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Hebrews 12:1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 4 Ye have not yet resisted unto blood, striving against sin.

- Jesus authored and finished the model of faith, enduring through trial, until we receive the reward

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- Calvinists criticize Free Will for taking the position that what we receive from Adam concerning guilt and death is merely an example rather than a hereditary imputation of guilt and an inherent sinful tendency

- for more on this, please see the ADDENDUM

- because of this comparison it is IMPOSSIBLE for Paul to be saying anything other than that men receive guilt and death when they follow the pattern of Adam in his sin

CONCLUSION:- Romans 5 does NOT assert or even imply or require the Augustinian and Calvinist definition of “original sin”

- in which Adam’s guilt is imputed to his offspring at conception/birth before they sin themselves- and in which Adam’s death sentence is also imputed to his offspring at conception/birth before they sin themselves

- IF Romans 5 is the main or only text that is claimed to support these definitions of original sin, THEN we must conclude these definitions are NOT scriptural

- we will look at 1 Corinthians 15:21-22 BELOW- consequently, if there is no biblical support for original sin as defined by an inherited guilt and death penalty, how much basis could there be left to support Calvinism’s Total Depravity doctrine, in which all men, by nature from conception/birth are unable to respond appropriately to God, believe, obey, and repent?

1 Corinthians 15:21-22 and Irenaeus

http://www.newadvent.org/cathen/11312a.htm“Original Sin, III. ORIGINAL SIN IN SCRIPTURE – The classical text is Rom., v, 12 sqq. ... 1. ...Gen., ii, 17; iii, 3, 19; and another parallel passage in St. Paul himself, I Cor., xv, 21: "For by a man came death and by a man the resurrection of the dead". Here there can be question only of physical death, since it is opposed to corporal resurrection, which is the subject of the whole chapter…VII. HOW VOLUNTARY – …Earlier still is the testimony of St. Irenaeus; "In the person of the first Adam we offend God, disobeying His precept" (Haeres., V, xvi, 3).” – The Catholic Encyclopedia

1 Corinthians 15: 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive.

1 Corinthians 15:22 For (1063) as (5618) in (1722) Adam (76) all (3956) die (599) (5719), even (2532) so (3779) in (1722) Christ (5547) shall (2227) (0) all (3956) be made alive (2227) (5701).

NOTE: the Greek pronoun “en” (Strong’s No. 1722) as used in 1 Corinthians 15 and all the passages below.

Irenaeus, Against Heresies, Book V

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CHAP. XVI.--SINCE OUR BODIES RETURN TO THE EARTH, IT FOLLOWS THAT THEY HAVE THEIR SUBSTANCE FROM IT; ALSO, BY THE ADVENT OF THE WORD, THE IMAGE OF GOD IN US APPEARED IN A CLEARER LIGHT.But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.

NOTES:- both 1 Corinthians 15:21-22 and Irenaeus contain the phrase “in Adam”

- does this phrase “in Adam” mean that we are “in Adam” in some genetic or hereditary way and consequently that his sin, his guilt, and his death sentence, are imputed to all his offspring by virtue of heredity?

- No. The meaning of the phrase “in Adam” is contrasted to the phrase “in Christ.”- the phrase “in Christ” originates in the New Testament as instruction about coming under and then remaining in Christ Jesus’ instruction, including his example- thus, the use of the phrase “in Adam” by contrast likewise clearly refers to walking in the instruction or example of Adam

- this is identical to what we saw was Paul’s position in Romans 5- thus, both Paul (in 1 Corinthians 15) and Irenaeus’ point is that by following the pattern set by Adam, we all die, but in following Jesus’ example and instruction, we live

John 15:1 I am the true vine, and my Father is the husbandman. 2 Every branch in (1722) me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide (1722) in me, and I in you. As the branch cannot bear fruit of itself, except it abide in (1722) the vine; no more can ye, except ye abide in (1722) me. 5 I am the vine, ye are the branches: He that abideth in (1722) me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in (1722) me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in (1722) me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you: continue ye in (1722) my love. 10 If ye keep my commandments, ye shall abide in (1722) my love; even as I have kept my Father’s commandments, and abide in (1722) his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have

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heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.

Romans 6:9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through (1722) Jesus Christ our Lord.

Romans 8:1 There is therefore now no condemnation to them which are in (1722) Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in (1722) Christ Jesus hath made me free from the law of sin and death…9 But ye are not in (1722) the flesh, but in (1722) the Spirit, if so be that the Spirit of God dwell in (1722) you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in (1722) you, the body is dead because of sin; but the Spirit is life because of righteousness.

1 Corinthians 4:17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in (1722) the Lord, who shall bring you into remembrance of my ways which be in (1722) Christ, as I teach every where in (1722) every church.

2 Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in (1722) Christ.

2 Corinthians 5:17 Therefore if any man be in (1722) Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in (1722) him.

2 Corinthians 12:19 Again, think ye that we excuse ourselves unto you? we speak before God in (1722) Christ: but we do all things, dearly beloved, for your edifying.

Galatians 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in (1722) Christ Jesus, that they might bring us into bondage:

Ephesians 2:10 For we are his workmanship, created in (1722) Christ Jesus unto good works, which God hath before ordained that we should walk in (1722) them.

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Ephesians 4:17 This I say therefore, and testify in (1722) the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by (1722) him, as the truth is in (1722) Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

NOTE: The phrase “renewed in the spirit of your mind” which is similar to “renewed after the knowledge of the image of him.”

Colossians 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

Philippians 3:7 But what things were gain to me, those I counted loss for Christ. 8 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, 9 And be found in (1722) 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: 10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. 17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

Colossians 1:28 Whom we preach, warning every man, and teaching every man in (1722) all wisdom; that we may present every man perfect in (1722) Christ Jesus:

Colossians 2:5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in (1722) him: 7 Rooted and built up in (1722) him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain

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deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in (1722) him, which is the head of all principality and power: 11 In (1722) whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

Colossians 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in (1722) word or (1722) deed, do all in (1722) the name of the Lord Jesus, giving thanks to God and the Father by him.

1 Timothy 2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in (1722) Christ, and lie not;) a teacher of the Gentiles in faith and verity.

2 Timothy 3:12 Yea, and all that will live godly in (1722) Christ Jesus shall suffer persecution.

1 Peter 3:16 Having a good conscience; that, whereas (1722) they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in (1722) Christ.

1 John 2:5 But whoso keepeth his word, in (1722) him verily is the love of God perfected: hereby (1722) know we that we are in (1722) him. 6 He that saith he abideth in (1722) him ought himself also so to walk, even as he walked…8 Again, a new commandment I write unto you, which thing is true in (1722) him and in (1722) you: because the darkness is past, and the true light now shineth…14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in (1722) you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in (1722) him…27 But the anointing which ye have received of him abideth in (1722) you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in (1722) him. 28 And now, little children, abide in (1722) him; that, when he shall appear, we may have confidence, and not be ashamed before him at (1722) his coming.

1 John 3:6 Whosoever abideth in (1722) him sinneth not: whosoever sinneth hath not seen him, neither known him.

1 John 3:17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in (1722) him?...24 And he that keepeth his commandments dwelleth in (1722) him,

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and he in (1722) him. And hereby (1722) we know that he abideth in (1722) us, by the Spirit which he hath given us.

1 John 4:13 Hereby (1722) know we that we dwell in (1722) him, and he in (1722) us, because he hath given us of his Spirit…15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in (1722) him, and he in (1722) God. 16 And we have known and believed the love that God hath to (1722) us. God is love; and he that dwelleth in (1722) love dwelleth in (1722) God, and God in (1722) him. 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

1 John 5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in (1722) him that is true, even in (1722) his Son Jesus Christ. This is the true God, and eternal life.

2 John 1:9 Whosoever transgresseth, and abideth not in (1722) the doctrine of Christ, hath not God. He that abideth in (1722) the doctrine of Christ, he hath both the Father and the Son.

- furthermore, just as the phrases “in Christ” or “in Adam” refer to following the instructions or examples of these men

- the passages below place a man “willing” BEFORE his actual coming after and then following Jesus







CONCLUSION:

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- as we said above, both Paul (in 1 Corinthians 15) and Irenaeus’ point is that by following the pattern set by Adam, we all die, but in following Jesus’ example and instruction, we live

- neither Romans 5 or 1 Corinthians 15 provide any support for the Augustinian or Calvinist definition of original sin whereby Adam’s sin, guilt, and death sentence are imputed by heredity to his offspring

- 1) even if “original sin” were true and Adam’s guilt and death penalty were imputed by heredity to his offspring, that still would NOT on its own prove that men are in a state of “Total Depravity,” unable to respond appropriately to God, believe, obey, and repent- 2) Moreover, once again we arrive at the following question:

- consequently, if there is no biblical support for original sin as defined by an inherited guilt and death penalty, how much basis could there be left to support Calvinism’s Total Depravity doctrine, in which all men, by nature from conception/birth are unable to respond appropriately to God, believe, obey, and repent?

- for these 2 reasons, Calvinists are forced to turn to other “phrases” to support their foundational and essential doctrine of Total Depravity

d. Passages Explicitly Refuting Original Sini. For information on “the age of

accountability” and the idea of inheriting the knowledge of good and evil acquired by Adam, please see the Addendum

ii. Cain- If Calvinists are correct and as a

result of Adam’s sin, all of his offspring inherit the inability to obey God, then why do we find the following situation with his very first child, Cain?

a. In this passage, God speaks to Cain, warning him about sin

i. SIDENOTE: God does not give Cain any direct verbal command concerning anything specific

b. Does God depict the situation as though Cain were unable to heed his warning and do right?

i. Does God depict the situation as though Cain’s disobedience is inevitable?

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Genesis 4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. 8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

- No, instead God God tells Cain that he should do well and that if he does well, he will be accepted

- In saying this, God asserts 4 things that contradict the idea that Cain has inherited “Total Depravity”

a. In saying this, God expresses His understanding that Cain is capable of hearing His direction and council instead of being “blind and deaf” to it as Calvinism claims

b. In saying this, God expresses His understanding that Cain is capable of actually doing well and thus responding appropriately to God’s instruction – which “Total Depravity” by definition denies

c. In saying this, God expresses His understanding to Cain that there is a real possibility of Cain being accepted and rewarded –

i. unless we want to assume that God’s council to Cain is disingenuous because God knows that Cain cannot do well and cannot be accepted

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ii. but if that is the case, then what is the point of saying anything to Cain at all? Particularly things that aren’t real possibilities?

d. God expresses to Cain that sin is not yet his master and conversely that Cain can master sin

i. If God understood that Cain were under “Total Depravity” then sin would already be Cain’s master and Cain would have no possibility of “ruling over sin”

ii. But God indicates to Cain that whether or not sin is his master depends on whether or not Cain himself practices sin RATHER than the idea that sin is already Cain’s master from conception via heredity of original sin (from Adam)

- For the purposes of showing continuity…

a. just as we see God counciling and instructing Adam’s first offspring, Cain, that it is possible for him to master sin or to be mastered by it…

b. we find Paul getting his language from Genesis 4 and speaking as though Christians are in the exact same position as Cain, millennia later

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i. both able to heed the warning and master sin

ii. or to allow sin to rule over them

Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

- So, from Adam’s first offspring to the generation of Paul, scripture presents (from God’s own point of view) that Adam’s offspring:

a. Even those who will discard it, receive God’s council

i. even God’s direct council as in the case of Cain

b. are capable of heeding God’s council

c. are capable of doing good and overcoming/ruling over sin and sinful tendencies (as both Cain and Paul’s audience had)

d. as being either under sin or overcoming sin based upon whether or not they practice

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sin, NOT based upon automatically inheriting slavery to it from Adam

e. as being in a state where being accepted by God is yet to be determined based upon how they respond to his council, NOT as being a foregone conclusion of rejection inherited from Adam

iii. While there are no passages in scripture teaching the imputation of sin and guilt from Adam to his children by heredity

- There are passages in scripture clearly refuting such a concept

iv. Concerning sin, guilt, and the death sentence

Deuteronomy 24:16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.

Numbers 26: 10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. 11 Notwithstanding the children of Korah died not.



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Numbers 16:1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: 2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: 3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?…11 For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?...20 And the LORD spake unto Moses and unto Aaron, saying, 21 Separate yourselves from among this congregation, that I may consume them in a moment. 22 And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? 23 And the LORD spake unto Moses, saying, 24 Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. 25 And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. 26 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. 27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.

NOTE: For Jeremiah and Ezekiel below, recall Exodus 20:5-6, 34:6 from the last section of the outline.

Jeremiah 31:29 In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. 30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.

Ezekiel 18:1 The word of the LORD came unto me again, saying, 2 What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge? 3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel. 4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 5 But if a man be just, and do that which is lawful and right, 6 And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman, 7 And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; 8 He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man, 9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD. 10 If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, 11 And that doeth not any of those duties, but even hath eaten upon the

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mountains, and defiled his neighbour’s wife, 12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, 13 Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. 14 Now, lo, if he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like, 15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife, 16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, 17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. 18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. 19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. 21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? 30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? 32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.

NOTE: Verse 14 clearly attests to learning by our father’s examples, either considering and doing good or instead doing evil.

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Ezekiel 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? 12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. 13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. 14 Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; 15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. 16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. 17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. 18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. 19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. 20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.

- It is likely that this proverb resulted from a mistaken understanding of passages like Exodus 20:5-6 and 34:6-7 (which we covered earlier)

a. Which are often erroneously interpreted as though children were being punished for parents sins down to 3 and 4 generations

b. But in reality, were about God’s longsuffering toward nations, giving them several generations to repent

i. But not delaying punishment altogether or indefinitely

v. Concerning righteousness and salvation

Ezekiel 14:14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD…20 Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.

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vi. Concerning Total Depravity (Total Inability) itself and the doctrine of mankind, in general, being in a condition (or inherited nature) in which they are unable to avoid sin

James 1:13 Let no man say when he is tempted <3985> (5746), I am tempted <3985> (5743) of God: for God cannot be tempted <551> <2076> (5748) with evil, neither tempteth <3985> <0> he any man: 14 But every man is tempted <3985> (5743), when he is drawn away of his own lust, and enticed <1185> (5746). 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

NOTE: - When James speaks of the process by which men are tempted and led into sin, he uses the Greek word “peirazo” (Strong’s No. 3985). - James ascribes a man sinning as the result of “his own lust,” NOT some internal, natural deficiency or tendency inherited from Adam.

Vocabulary551 apeirastos from 1 (as a negative particle) and a presumed derivative of 3987; TDNT-6:23,822; adj AV-cannot be tempted + 2076 1; 1 1) that can not be tempted by evil, not liable to temptation to sin

1185 deleazofrom the base of 1388; ; v AV-entice 1, beguile 1, allure 1; 3 1) to bait, catch by a bait 2) metaph. to beguile by blanishments, allure, entice, deceive

2076 esti third person singular present indicative of 1510; ; v AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900 1) third person singular of "to be" Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603.

3985 peirazofrom 3984; TDNT-6:23,822; v AV-tempt 29, try 4, tempter 2, prove 1, assay 1, examine 1, go about 1; 39 1) to try whether a thing can be done 1a) to attempt, endeavour 2) to try, make trial of, test: for the purpose of ascertaining his quantity, or what he thinks, or how he will behave himself 2a) in a good sense

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2b) in a bad sense, to test one maliciously, craftily to put to the proof his feelings or judgments 2c) to try or test one’s faith, virtue, character, by enticement to sin 2c1) to solicit to sin, to tempt 1c1a) of the temptations of the devil 2d) after the OT usage 2d1) of God: to inflict evils upon one in order to prove his character and the steadfastness of his faith 2d2) men are said to tempt God by exhibitions of distrust, as though they wished to try whether he is not justly distrusted 2d3) by impious or wicked conduct to test God’s justice and patience, and to challenge him, as it were to give proof of his perfections.

NOTE: - Paul uses this same Greek word, along with the derivative noun (Strong’s No. 3985), in 1 Corinthians 10.

1 Corinthians 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation <3986> taken you but such as is common to man <442>: but God is faithful, who will not suffer you to be tempted <3985> (5683) above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry.

Vocabulary3986 peirasmos from 3985; TDNT-6:23,822; n m AV-temptation 19, temptations 1, try 1; 21 1) an experiment, attempt, trial, proving 1a) trial, proving: the trial made of you by my bodily condition, since condition served as to test the love of the Galatians toward Paul (#Ga 4:14) 1b) the trial of man’s fidelity, integrity, virtue, constancy 1b1) an enticement to sin, temptation, whether arising from the desires or from the outward circumstances 1b2) an internal temptation to sin 1b2a) of the temptation by which the devil sought to divert Jesus the Messiah from his divine errand 1b3) of the condition of things, or a mental state, by which we are enticed to sin, or to a lapse from the faith and holiness 1b4) adversity, affliction, trouble: sent by God and serving to test or prove one’s character, faith, holiness 1c) temptation (i.e. trial) of God by men 1c1) rebellion against God, by which his power and justice are, as it were, put to the proof and challenged to show themselves

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442 anthropinos from 444; TDNT-1:366,59; adj AV-man’s 3, after the manner of man 1, of man 1, common to man 1, mankind + 5449 1; 7 1) human 1a) applied to things belonging to men

NOTE: - When speaking of the temptations which are “common to humanity” and not in any way unusual or different from those which are common to all men, Paul plainly says that God does not allow temptation which is beyond a man’s ability to resist.

- Thus, Total Depravity is decisively refuted because Paul here attests that the temptations which all men generally face are within their ability to resist.

- Furthermore, according to Paul, it is God himself who in general does not permit a scenario in which the temptation exceeds a man’s ability to resist it.

- In fact, so much does God not permit a man to face a temptation that he is unable to resist, that God himself ensures an option is available for each man to escape from whatever temptation he faces.

- In light of this and the fact that Paul is here explicitly describing temptations as it is common (or general) to all mankind, how can there ever be a scenario in which mankind’s general condition with regard to sin and temptation is one of Total Depravity, in which men are unable to avoid sinning?

- Instead, we must recognize that in general mankind’s freedom to resist sin and obey God is fully preserved by God, just as Paul attests to explicitly here.

- Furthermore, this is also why we say that “Hardening” is rare and NOT the general, overall, or normal condition of all mankind

REVIEW- as we said above:

- 1) although any biblical basis for “original sin” has been disproved, even IF “original sin” were true and Adam’s guilt and death penalty were imputed by heredity to his offspring, that still would NOT on its own prove that men are in a state of “Total Depravity,” unable to respond appropriately to God, believe, obey, and repent- 2) Moreover, since there is no biblical support for original sin as defined by an inherited guilt and death penalty, how much basis could there be left to support Calvinism’s Total Depravity doctrine, in which all men, by nature from conception/birth are unable to respond appropriately to God, believe, obey, and repent?

- for these 2 reasons, Calvinists are forced to turn to other “phrases” to support their foundational and essential doctrine of Total Depravity

SINFUL “BY NATURE”

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Saint Andrew’s Chapel, R.C. Sproulhttp://www.saintandrewschapel.org/doctrine/about.phpBriefly, total depravity declares that all men are corrupted by the Fall to the extent that sin penetrates the whole person, leaving them in a state by which they are now by nature spiritually dead and at enmity with God.

Romans 8Romans 8:7 Because the carnal 4561 mind 5427 is enmity 2189 against God: for it is not subject to the law of God, neither indeed can be.

- the Calvinist argument here is that this verse asserts that human beings, by nature, are not capable of pleasing God

- but that is not what this passage is saying at all- Perhaps if it had said “the sinful nature” is at enmity with God.

- But it does not. - Instead of “sinful” it says “carnal,” which is the Greek word “sarx” (Strong’s No. 4561), which refers to the physical body. - And instead of “nature,” it says “mind,” which is the Greek word “phronema” (Strong’s No. 5427), which refers to the mind or thoughts and what the mind has purposed to do.

- What this verse is saying is that the mind that is set on the things that the body craves cannot please God but works against what God desires.

- Verse 5 states this plainly where is says, “5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.” - It is talking about what things we “follow after” or “pursue” or “are mindful of.”

- But, as can be seen, this verse does not in any way assert that mankind by nature is unable to please God or is at enmity with God.

- Instead, it simply asserts that when the mind of men is set on the physical needs and wants of the body, it is working against God’s will.

- in fact, this instruction that we need to set our mind on godly things in order to avoid sin is one that is overwhelming in scripture

- and the fact that it is up to us to determine what we set our minds on actually refutes the Augustinian/Calvinist doctrine of Irresistible Grace - we will return to this point later on under “Irresistible Grace” below

Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature 5449 the children of wrath, even as others.

5449 phusisfrom 5453; TDNT-9:251,1283; n f =AV-nature 10, natural + 2596 2, kind 1, mankind + 442 1; 14 1) nature 1a) the nature of things, the force, laws, order of nature 1a) as opposed to what is monstrous, abnormal, perverse

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1b) as opposed what has been produced by the art of man: the natural branches, i.e. branches by the operation of nature 1b) birth, physical origin 1c) a mode of feeling and acting which by long habit has become nature 1d) the sum of innate properties and powers by which one person differs from others, distinctive native peculiarities, natural characteristics: the natural strength, ferocity, and intractability of beasts

- the same word “phusis” (Strong’s No. 5449) occurs elsewhere in passages like Galatians 2

Galatians 2:15 We who are Jews by nature 5449, and not sinners of the Gentiles,

- in Galatians 2, “phusis” clearly indicates by “conception” or “birth”- Paul is referring to those who are Jewish by birth, rather than descending from the Gentile nations

- the Calvinist argument here is that Ephesians 2:3 is saying we are “children of wrath” by conception/birth, and thus “original sin” is affirmed

- but as we can see from the definition of “phusis” above, it can also mean “a mode of feeling or acting which by long habit has become nature”

- so the question becomes whether or not “phusis” in Ephesians 2 necessarily means “by birth” or if it refers to “a long habit which has become nature”

- if “phusis” in Ephesians 2:3 simply means, “a habit which has become nature,” then it does NOT support the idea that men inherit sin, guilt, or a sinful tendency from Adam- instead, it would simply mean that we have become “by nature” sinners through long habit of practicing sin

- there are 2 proofs that Ephesians 2:3 has the meaning “a long habit which has become nature”

- 1) the larger context of Ephesians 2:3

Ephesians 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

- notice that Paul begins by talking about how we “walked in times past”- this notion of “walking” denotes a constant, habitual lifestyle,

- Paul also describes this “walk” as our “fulfilling the desires of the flesh and of the mind”

- thus, before Paul gets to the phrase “by nature,” he has already described the children of wrath as having a long history of walking and indulging their physical desires

- compare to James 1:14-15, which we looked at earlier

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- all this points to the fact that Paul is talking about “a nature” that we have a result of “long habitual practice” or “walking”

- NOT a “nature” we have as a result of “birth” or “conception”- 2) the Calvinist model itself necessitates that such a “nature” can be obtained through change when we practice sin

- suppose that “by nature” here refers to “by birth” or “physical origin” as the Calvinists argue

- where do we get this nature of “children of wrath”?- we get it, according to the Calvinists, from Adam – we inherit his fallen nature

- in order to pass on a fallen nature to his offspring, Adam must have such a fallen nature himself

- but where did Adam get this fallen nature?- surely Adam was created good by nature

Genesis 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

- so, if Adam was “by nature” or “by creation” good, then how did he receive the fallen nature that Calvinists allege his offspring inherit from him?

- Adam was created good and yet he obtained a fallen nature WHEN he sinned- thus, the Calvinist model itself requires that “fallen natures” can be obtained when a person sins- consequently, simply being a child of wrath “by nature”, does not in any way imply or require that we obtained such a nature by birth or origin- like Adam, we could have become “by nature” children of wrath when we sin

- as James 1:14-15 affirms directly- thus, even within the Calvinist model, the phrase “by nature” must include the possibility of acquiring that “nature” through the practice of sinning

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- in conclusion, there is simply no way to assert that the phrase “by nature” in Ephesians 2:2-3 requires that the children of wrath are that “by birth or physical origin”

- the language of “walking” in such a way that we consistently “fulfill our physical desires” implies the definition of “a nature obtained by habit”- and the example of Adam, from whom any “inherited nature” would have to come, also requires that human beings can obtain a sinful “nature” simply by practicing sin, rather than being “sinful” from the onset

- furthermore, while it is true that sinners are at enmity with God- there is no indication from scripture that this enmity is…

- a) present at birth or conception - b) due to an inheriting of Adam’s guilt, sin, and death sentence

- thus, there is no reason to assume that this enmity results from anything more than the fact that each man practices disobedience himself

****2. Hardening

a. Introductory Commentsi. With so little indications to support Total

Depravity by “original sin,” Calvinists often attempt to use the Biblical idea of “hardening” to support Total Depravity

b. The problem is that “hardening” in the Bible is always Instantial NOT Inherited

i. Instantial = occurring at particular instances ONLY, especially key points in God’s plan, such as Pharaoh or first-century Israel

ii. Inherited = all men are born hardened, which they inherit from Adam

c. Romans 9i. Introductory Comments

- In this passage, Paul discusses the “hardening” of men

a. Hardening of first-century Israel

b. Hardening of Pharaoh- In fact, Paul brings up Pharaoh

specifically as the model for “hardening” to establish his point concerning what happened to Israel

Romans 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came,

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who is over all, God blessed for ever. Amen. 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

NOTES:- Irresistible Calling

- although we will cover the Calvinist doctrine of “Irresistible Grace” separately below, we will comment on the relationship Romans 9 has to that doctrine now

- Because of their particular definition of God’s sovereignty and specifically their doctrine of Irresistible Grace, Calvinists might want to interpret verse 6 (“Not as though the word of God hath taken none effect”) as though it was about God sending his word to some who did not receive it.

- If that is the concept that Paul is refuting in verse 6, then verse 6 supports the Calvinist doctrine of Irresistible Grace quite nicely - because Paul would be stating that God’s word did not fail because God, in his foreknowledge, never sent his word to those who were not chosen, or “not of Israel.”

- this, in fact, is Augustine’s position on how the “calling of God” works irresistibly

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo, II. HIS SYSTEM OF GRACE – Only those are the elect for whom God chooses the invitation which is foreseen to be efficacious, but God could convert them all: "Cujus autem miseretur, sic cum vocat, quomodo scit ei congruere ut vocantem non respuat" (op. cit., I, q. ii, n. 2, 12, 13). Is there in this a vestige of an irresistible grace or of that impulse against which it is impossible to fight, forcing some to good, and others to sin and hell? It cannot be too often repeated that this is not an idea flung off in passing, but a fundamental explanation which if not understood leaves us in the impossibility of grasping anything of his doctrine; but if it is seized Augustine entertains no feelings of uneasiness on the score of freedom. In fact he supposes freedom everywhere, and reverts incessantly to that knowledge on God's part which precedes predestination, directs it, and assures its infallible result…Finally, this explanation alone harmonizes with the moral action which he attributes to victorious grace. Nowhere does Augustine represent it as an irresistible impulse impressed by the stronger on the weaker. He describes this attraction, which is without violence, under the graceful image of dainties offered to a child, green leaves offered to a sheep (In Joannem, tract. xxvi, n. 5). And always the infallibility of the result is assured by the Divine knowledge which directs the choice of the invitation.” – Catholic Encyclopedia

- we have already talked about how God’s Word/the gospel/the call by the Holy Spirit goes out to all men (through the Great Commission), not just to some- however, in addition, Romans 9, including verse 6, provides no support for the Calvinist doctrine of Irresistible Grace because…

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http://www.newadvent.org/cathen/a.htm

- the “word of God” here is NOT a reference to the “calling” or “invitation of God” and thereby one given only to those who God knew would accept- Instead, the “word of God” in verse 6 is clearly a reference to the specific “covenants” and the “promises” given to the Patriarchs mentioned in verse 4

- these specific words, even as Paul describes below can be found originally in Genesis 12, 13, 18, 21, etc.

- The context of Romans 9:1-8 and the larger context within the entire Roman epistle demonstrates these facts unequivocally.

In chapter 9, verse 4 Paul mentions things that the Israelites have received as a nation. The last thing in the list is the “promises.” - Specifically, he is talking about the promises given to Abraham and confirmed with Isaac and Jacob, who is also called Israel. - Paul tells us in chapter 9 that he has in view the promises to Abraham and his descendants when he refers to “the seed of Abraham,” and “the children of the promise are counted for the seed.”

- And we also know this is what Paul has in mind because of his earlier writing in Romans 4.

Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

- The phrases "heir of the world," "a father of many nations," and "according to what was spoken, So shall thy seed be" are all references to this original promise of God to Abraham.

- The following quotations from Genesis show the origin of these promises to Abraham to which Paul is referring here in Romans 9.

Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Genesis 12:6 And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

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Genesis 13:14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

Genesis 18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

Genesis 21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

- And, in case there is any more doubt that this promise to Abraham is the word of God that Paul has in mind in Romans 9:6, Paul clarifies it for us clearly in verse 9.

Romans 9:9 For this is the word of promise, At this time will I come, and Sarah shall have a son.

- Therefore, there can be no doubt that it is this set of “words” from God and promises that Paul is referring to in both Romans 4:13-18 and Romans 9:6.

- Paul’s point here is not about God’s calling being “irresistible” when he says, “the word of none effect”

- instead, his point is that God’s promise concerning Abraham’s descendants is not nullified by the fact that some of the Jews of the first century were not receiving the New Covenant and, by extension, the promises given to the patriarchs

- thus, Paul is not setting up an argument regarding how the Gospel message has not failed because in his foreknowledge God never intended the Gospel for some Israelites.

- In fact, Romans 9:1-8 makes no claim whatsoever about God’s intention (or lack of intention) concerning all Israel or all mankind receiving the Gospel and salvation. - There are no statements or implications concerning God’s intention for all men or all Israel at all in verses 1-8 and certainly nothing that would overturn such clear statements as can be found in the following verses.

- (Notice how many of the following verses are God pleading with Israel and His plain statements concerning His intention to see the whole of the House of Israel to turn and be saved.)

Isaiah 1:3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint…17 Learn to do well; seek judgment, relieve the oppressed,

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judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing (014) and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.


Jeremiah 3:12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.

Ezekiel 18:21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

Ezekiel 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? 32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.

Ezekiel 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?

- Doubtless in the following two passages from Matthew 23 and Luke 13, Jesus is referring back to these sentiments expressed in Jeremiah and Ezekiel above when he says that he often in times past sought to gather the children of Jerusalem but they refused his desires.

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- And so Jesus here echoes the sentiments of Jeremiah and Ezekiel, the sentiments that God did and does indeed intend the repentance of even those who refuse, particularly among Israel.

Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Luke 13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

- Moreover, Jesus expressly refutes the Calvinist doctrine of Irresistible Grace by articulating that there were many times when God willed to embrace the Israelites and save them from the coming destruction but they refused and resisted his will in this.

- The following verses also further attest to God’s will and intention to save everyone, not just a pre-selected fragment of mankind.

John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

1 Timothy 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

- Notice Paul’s use of the phrase “the living God” as he asserts that God desires all men to be saved in 1 Timothy 4:10.

- He is specifically referring back to God’s own statements along these lines in Ezekiel 33:11, where God swears by himself, saying “As I live…I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.”

- we’ll cover this passage more later when we go over the points of TULIP, one by one

1 Timothy 2:3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth.

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

SUMMARY:- so far we have seen 3 things

- 1) Romans 9:6 offers no support for Calvinism’s irresistible grace, even the more moderate, subtle articulation of it by Augustine

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- 2) Romans 9:1-8 offers no suggestion or support for the idea that God does not desire to save all Israel or for all Israel to repent

- Romans 9 makes no comments on these concepts whatsoever- it simply discusses that many Israelites were rejecting the New Covenant and what that means for the promises given to the patriarchs concerning their offspring

- 3) Romans 9:1-8 is about Paul reconciling (as an apologist) the Old Covenant with Israel and the New Covenant, which many Israelites were not receiving

- it has nothing to do, at least from the outset, with mankind as a whole or the normal state of mankind at conception/birth, etc.

NOTES: - notice that Paul sets up several patterns here

- first, he sets up the pattern where - he makes a claim- he offers the objection someone might offer to his claim- then he refutes the objection with Old Testament scriptures affirming his initial claim

- second, Paul seeks to alleviate any objections by proving God has done this already in the previous covenant

- so the New Covenant offers no obstacles- the 2 examples Paul cites wherein not all of Abraham’s descendants receive the covenant are:

- A) Isaac and Ishmael- B) Jacob and Esau

Romans 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.

NOTES:- Verse 11 only negates that salvation is not according to works

- in no way does it negate that salvation is of faith- particularly in an epistle where every time Paul denies salvation by works (particularly the works of the Law of Moses) he affirms salvation by faith

- in no way does it come close to denying that man has the power to choose to believe of his own accord

- instead, it simply indicates something Paul will say in more detail below in verse 16

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- …that the whole process ULTIMATELY depended on God’s prerogative to provide for and invite men to receive atonement

- but as we saw already in our section on “logical fallacies,” the “ultimate” reliance on God does not rule out other independent choices and causes

NOTES:- Paul has proven his case that the failure of some Jews to receive the New Covenant doesn’t conflict with the Old Testament promises to the patriarch’s concerning their offspring

- in short, the idea of not all Jews receiving doesn’t pose a problem- So, at this point, Paul addresses another objection:

- someone might suggest that it is unrighteous for God to harden sinners in their already rebellious state

- we have partially established that hardened persons are “already in a rebellious state of their own choosing” through the discussion of first century Israel- we will prove it more below as we continue Paul’s discussion

- to refute this objection, Paul turns to another Old Testament example

Romans 9:14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

NOTES:- Paul’s obvious basic point here is that no one finds objection to the idea of God hardening a rebellious Gentile such as Pharaoh

- so, if its OK to harden a rebellious Gentile ruler and not all of Abraham or Isaac’s descendants must be saved, how can someone object to God hardening some of the Israelites, including the rulers of the Jewish people in particular?

- in order for the Free Will model to remain intact and unhindered all that is necessary is to show only 2 things

- 1.) that Pharaoh was not hardened from the beginning, but hardening came later in his life

- thus, the concept of hardening doesn’t affirm or describe “Total Depravity”

- 2.) that Pharaoh was already ungodly before God hardened him- thus, Pharaoh was not hard from the beginning- nor was he rebellious because he was hardened- instead, hardening is a later “preserving” of a man in his already self-chosen sinful state so that the man cannot at that time repent

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- There are 3 proofs that hardening comes AFTER a long life of opportunity and choosing to sin (and therefore cannot be a support for “Total Depravity,” which is supposedly a stated from conception/birth)

****PROOF NO. 1- proof of Pharaoh’s already being wicked long before he was hardened comes from Exodus

- clearly Exodus describes Pharaoh as exceedingly wicked before even the birth of Moses let alone before Moses comes decades later when God says he will then “harden” Pharaoh’s heart

- Exodus 4 and 7 makes this perfectly clear by assigning the timeframe of Pharaoh’s hardening to a point long after his conception, birth, or presumably even his first sin

Exodus 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will (02388) (8762) harden his heart, that he shall not let the people go (07971) (8762).

Exodus 7:3 And I will harden Pharaoh's heart (07185) (8686), and multiply (07235) (8689) my signs and my wonders in the land of Egypt.

NOTES:- The setting in both Exodus 4:21 and 7:3 is BEFORE Moses first appears before Pharaoh.

- In these passages, God says he "will harden" Pharaoh's heart. - The English is rendered in the future tense, indicating that the hardening of Pharaoh’s heart had not yet occurred,

- which in turn would disprove that the “hardened” state was Pharaoh’s normal condition or by extension the normal, automatic condition of any sinner.

- the rendering of these verbs in the future tense is well-founded. - In the quotations above, behind the verbs, there are two numbers in parenthesis.

- 1) The first number is the Strong’s number assigned to the vocabulary word itself. - 2) The second number denote the verb’s conjugation.

- In both Exodus 4:21 and 7:3, the verbs for “harden” concerning Pharaoh’s heart are rendered in the Imperfect Mood in the original Hebrew.

- The Online Bible Software Hebrew Lexicon gives the following definition for the Imperfect: “The imperfect expresses an action, process or condition which is incomplete, and it has a wide range of meaning.” - The Lexicon goes on to state that, “3) The imperfect is used to express the ‘future’, referring not only to an action which is about to be accomplished but one which has not yet begun.”

- So, the future tense is certainly within the grammatical range for the conjugation of the verbs for “harden” in these two verses.

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- The Lexicon does list that the Imperfect can be “used to describe a single (as opposed to a repeated) action in the past” or to add “movement by suggesting the "process" preliminary to its completion.” - However, that clearly cannot be the case in either of these two verses for the following reason.

- The timeframe for the occurrence is listed for us in Exodus 4:21. - God states that the hardening occurs “When [Moses] goest to return into Egypt.”

Exodus 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

- At the time that God was making this statement, Moses had not yet returned to Egypt.

- That event was in the future. - Since the hardening of Pharaoh was to occur “when” Moses returned to Egypt, - and Moses’ return to Egypt was still in the future, - we must conclude that Pharaoh’s hardening was also awaiting Moses’ return to Egypt in the future.

- Even if the rendering of “harden” in the Imperfect were meant to imply that this hardening was an ongoing process begun already at some time in the past that still would only hurt Calvinist doctrine.

- First of all, even if this hardening had begun in the past, we at least know that it would not be completed until the future “when [Moses] goest to return to Egypt.” - It would mean that Pharaoh’s hardening was not complete from conception or birth or his own first sin. - It would mean that Pharaoh was only partially hard and, therefore, partially able to obey, rather than “Totally Depraved.” - And it would mean that a man’s hardness required God to continue to maintain that hardness otherwise the man, though sinful, would revert to an unhardened state.

- And although chapter 7 does not include a timeframe reference such as “When thou goest to return into Egypt,” such as chapter 4 does, the fact that both verses are referring to the same event in the same tense (the Imperfect) means that the most logical and natural interpretation is that the timing of the hardening in both verses is the same.

- So, since chapter 4 clearly limits this hardening to the future, we know the same is true concerning chapter 7, which is simply repeating the statement made in chapter 4.

SUMMARY:- there is simply no way for the verb conjugation of Pharaoh’s hardening in these verses to support Calvinism, particularly the Calvinist doctrine of Total Depravity. - In the best case scenario, this hardening is a process already started at some time in the past but not yet complete until the future, when Moses returned to Egypt.

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- If that is the case, then men cannot be “Totally Depraved” since even Pharaoh, Paul’s supportive example, was only partially or incompletely hardened at this late point in his life - and consequently, hardening is not the automatic, inherent state of sinful man since God apparently had to continually enforce it upon Pharaoh to prevent him from reverting to a more readily obedient state.

- In the worst case and most likely scenario, this hardening of Pharaoh was in the future and did not even begin until Moses arrived in Egypt,

- in which case it is equally impossible for Pharaoh’s example to indicate that sinful man is inherently or automatically or normally in a hardened state from conception or birth or after his first sin.

- So, as we can see, according to God’s own words in Exodus 4, the occurrence of Pharaoh's hardening was in the future, not the past.

- The circumstances of Pharaoh's first hardening are recorded in Exodus 7:13-14. - We have no Biblical indications that Pharaoh was ever hardened before that point. - Furthermore, it would make little sense for God to tell Moses He "will" harden Pharaoh's heart if Pharaoh's heart was already hardened at that point.

- And unless we want to assume this is the first time that Pharaoh (and all the Egyptians with him - 1 Samuel 6:6) sinned we would have to admit that Pharaoh was not immediately in a state of hardening once he first sinned.

- Since the Biblical evidence does not indicate Pharaoh was ever previously hardened before this point, we must assume based on the Biblical evidence that there was a duration of many years between Pharaoh's conception, birth, or first sin and the Biblical record of when he was first hardened.

- If Pharaoh was not immediately hardened when he first sinned, then he must have been capable of repentance from the time he first sinned until the time he was first hardened.

(As we have said, this goes not only for Pharaoh but other Egyptian as well according to 1 Samuel 6:6).

- and since Pharaoh is the model Paul appeals to in Romans 9 to support his arguments concerning first century Israel, then we must also conclude the first century Israel was capable of repentance

- from conception, - through birth, - through each individual’s first sin, - right up until the time when God hardened them in their lingering disobedient attitude in order to ensure the occurrence of the crucifixion

NOTES:- Moreover, Exodus recounts multiple times when God hardens Pharaoh’s heart.

- This further demonstrates that Pharaoh was not normally in a state of hardening (as if it resulted from Adam’s sin being transferred to him automatically at birth).

- If from conception or birth, Pharaoh was permanently or normally or automatically in a state of hardening or depravity in which he could not

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respond to God as Calvinists believe, then why does Exodus need to tell us when God is hardening Pharaoh on multiple occasions? - If the Bible teaches that sinful man is normally or automatically in a hardened state, there would be no need to repeatedly inform us that Pharaoh was hardened again or still hard.

- To the contrary, repeatedly informing the reader that God was hardening Pharaoh’s heart can only serve to indicate…

- a) first, that Pharaoh was NOT already or constantly hard, - b) and second, that hardness is not sinful man’s natural state otherwise why would God have to continually keep enacting hardness?

Exodus 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

Exodus 7:3 And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.

Exodus 7:13 And he hardened Pharaoh’s heart, that he hearkened not unto them; as the LORD had said.

- Exodus 7:13 denotes the first time that Moses appeared before Pharaoh and so it fulfills God’s statements in Exodus 4:21 and 7:3,

- which means that the subsequent references to God hardening Pharaoh’s heart must represent different occasions of re-hardening with intervening periods when Pharaoh, as a sinner, was not hard. - Or, if not different occasions of re-hardening, these subsequent references to God hardening Pharaoh must indicate that God had to act in order to keep Pharaoh hard, and thus that Pharaoh was not otherwise normally or automatically hard as a result of man’s sin or even Adam’s sin.

Exodus 9:12 And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

Exodus 10:20 But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.

Exodus 10:27 But the LORD hardened Pharaoh’s heart, and he would not let them go.

Exodus 11:10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land.

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Exodus 14:8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

- Furthermore, interlaced with these instances where God hardens Pharaoh again and again and again, there are at least 3 instances when Pharaoh hardens and then re-hardens his own heart.

Exodus 8:15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

Exodus 8:32 And Pharaoh hardened his heart at this time also, neither would he let the people go.

Exodus 9:34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.

- Notice the phrase “at this time also” from chapter 8:32, which clearly indicates that these are separate occasions of hardening with intervening periods of non-hardness.

SUMMARY:- Statistics

- There are no less than 6 times in Exodus when God hardens Pharaoh’s heart. - And no less than 3 times when Pharaoh hardened himself.

- Implications:- the fact that the Bible records God hardening Pharaoh on 6 different occasions also indicates that a hardened state of Total Depravity was not even Pharaoh’s normal or inherent or automatic condition as a sinner.

- At the very least, God had to both inflict and maintain hardening in order for Pharaoh to be unable to obey God, which would indicate that Pharaoh was not already or automatically in a hardened state as a result of Adam’s sin.

- Questions- How can hardening be Pharaoh’s normal state if God has to repeatedly harden him? - What state is Pharaoh in during the intervals between hardening? - And if God is simply maintaining an existing hardening, then unless God acts directly to maintain this hardening, such as Exodus records, then sinful men such as Pharaoh are not normally or automatically in a hardened state as a result of their sin or Adam’s sin.

- Answers- Instead, God has to inflict hardening and maintain it otherwise even sinful men such as Pharaoh will revert to a state where they are capable of obeying God and repenting,

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- a concept which totally negates the Calvinist doctrine of Total Depravity, in which men are incapable of responding to God from their own conception as a result of Adam’s sin (or even their own sin).

- Implications for Paul and Romans 9- since this is the case with Pharaoh, - AND since Paul uses Pharaoh to illustrate his own doctrine concerning hardening,

- we must presume that when men are conceived, born, or first sin, they are NOT immediately and automatically in a hardened state, incapable of repenting.

- Instead, they are all immediately and automatically under a state of mercy and, therefore are able to repent.

- And men remain under that state of mercy until or unless, like Pharaoh, God decides to harden them.

- So, from the example of Pharaoh's hardening in Romans 9:14-18, we would have to conclude that sinful men are normally in an unhardened state in which they are capable of obeying God.

- Implications for Irresistible Grace- Finally, we would also have to conclude that God giving even sinful men this time in which they are capable of obeying him is an act of God’s patient mercy,

- just as Paul later states in Romans 9:22 that God “endured with much longsuffering the vessels of wrath fitted to destruction.” - In 2 Peter 3:9-15 while referring to Paul’s words here, Peter likewise states that God “is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”

- Therefore, we would have to further conclude that, like Pharaoh…- sometimes a man whom God has granted mercy for repentance does not repent, - but instead resists and is hardened in his unrepentant state, - thereby not attaining salvation even though God has given him mercy, instruction, time, and opportunity to repent.

- Instantial vs. Inherited Hardening (from conception/birth) - Clearly the Bible presents hardening as unusual INSTANCES outside of the normal state of fallen man, even a man such as Pharaoh, - …which occur to CERTAIN INDIVIDUALS, such as Pharaoh at key times in God’s plan, - …RATHER than an ongoing, normal CONDITION that ALL men are in from conception/birth,

- …as Calvinists must assert in order for Romans 9:14-18 to be used as a proof text for Total Depravity.

****PROOF NO. 2- the fact that Pharaoh (and all who are hardened) are depicted as choosing to harden themselves, further demonstrates

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- 1.) that Pharaoh was not hardened from the beginning, but hardening came later in his life- 2.) that Pharaoh was already ungodly before God hardened him

- (so, hardening is not a description of man becoming sinful)- Scripture

- Exodus 8:15, 32; 9:34 (that's 3 times in the book of Genesis) and 1 Samuel 6:6 all state that Pharaoh hardened his own heart. - Exodus 9:34 even refers to the hardening of his heart as a sin. - Deuteronomy 15:7, 1 Samuel 6:6, Psalm 95:8, Proverbs 28:14, Hebrews 3:8, Hebrews 3:13, and Hebrews 4:7 all instruct their audiences not to harden their own hearts.

- Particularly worth note is 1 Samuel 6:6 because it equates our choice to harden our hearts with Pharaoh's hardening of his own heart.

- While there may be different ways to speculate just how both God and men are responsible for choosing to harden hearts, it is quite clear from these passages that the will of both men and God plays a part in who gets hardened.

- It is not exclusively God's prerogative. - And it is certainly NOT the normal or automatic state of sinful man from conception or birth or even from the time of his first sin.

Analysis- The problem this presents for moderate Calvinists is that it demonstrates that men do have some choice with regard to their own hardening.

- This is very similar to the way in which the invitation to repentance is extended to all in both the New and Old Testaments. - It appears here that we have a classic case of complex cause. - Complex cause is a term that describes when an event (such as hardening or mercy) is determined by more than one cause (such as God's will and man's will.)

- we discussed “complex cause” earlier in our section on Logical Fallacies- While such verses as Romans 9:18-21 may show (and we emphasize “may”) that God's will to harden cannot be resisted, this survey does show that the human choice to harden our own hearts does play some role in His decision to harden us,

- including Pharaoh and the Egyptians. - (We will return to this question of whether or not Romans 9:18-21 indicates that God’s will to harden is irresistible later on in our study.)

- judging from the cases of hardening recorded in the Bible, the evidence suggests that God hardens sinners who also chose to harden themselves.

- we will see this is the case when we cover the metaphor of potter’s clay during Romans 9:18-21

- We don't have any evidence suggesting God chose to harden sinners who did not also choose to harden themselves.

- Consider once again Pharaoh and the Egyptians. - Paul bases his argument on hardening in Romans 9 on this single example. - Yet, 1 Samuel 6:6 clearly tells us that Pharaoh was a man who chose to harden his own heart (as does Exodus 8:15,32; 9:34).

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- Therefore, judging from Paul's use of Pharaoh as an example, we can only assume that God chooses to harden men that also chose to harden themselves.

- Thus, we must conclude that those whom God hardens actually consent to or are complicit in that hardening.

- And we must remember that Pharaoh and the Egyptians were no doubt already sinners when they made the decision to harden their hearts.

- In fact, unless we want to assume that the entire group of them didn't commit their initial sin until this exact same point in time when Pharaoh was on the throne, we must assume that there was a duration of time between their initial sinful act and their decision to harden their hearts.

- This means that it is possible to choose sin without simultaneously also choosing to harden our hearts.

- The choice to harden our hearts must, therefore, be a separate decision than the decision to sin, (although Exodus 9:34 asserts that such a decision is itself also counted as a sin.)

- Therefore, the fact that men can choose to harden themselves proves that mercy comes first to all men, even to those who, like Pharaoh, will be hardened, because neither our births nor the choice to commit our first sin happens simultaneously with a hardening or any choice to harden ourselves.

- That means there is time intervening between birth or the initial sin and the potential hardening, in which sinners are not hardened and are given time in God's mercy to repent.

- NOTE: we speak in general terms but we do not mean to imply that all men are hardened at all

- in fact, we believe that the vast majority of men never are, except in key points in God’s plan such as the Exodus or first century Israel

CONCLUSION:- Once again, since Pharaoh is the example that Paul draws upon to support his own discussion of first-century Israel, we must assume that since Pharaoh chose to harden his own heart, - …that likewise the Israelites who were hardened also made a contributive choice to their own hardenings

****PROOF NO. 3- the fact that scripture, including Romans 9, repeatedly affirms that God gives sinners the opportunity to repent, further demonstrates…

- 1.) that Pharaoh was not hardened from the beginning, but hardening came later in his life- 2.) that Pharaoh was already ungodly before God hardened him

Romans 9- In Romans 9:22, Paul concludes his example of Pharaoh and his metaphor of the potter's clay with the following statement.

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Romans 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering (3115) the vessels of wrath fitted to destruction.

- Notice that the Greek word for “longsuffering” is “makrothumia,” (Strong’s No. 3115.) - This verse tells us that God was patient, granting a long time in which he endured the rebellion of the ungodly.

- this is exactly the meaning we saw conveyed in Exodus 20 and 34, where God patiently gives a nation as many or three or four generations to repent before visiting their sins upon them

Exodus 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And shewing mercy unto thousands of them that love me, and keep my commandments.

Exodus 34:6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

- But why was he giving them time? Why not just destroy them immediately? - Part of the answer comes from the fact that this verse parallels 2 Peter 3.

- in 2 Peter 3:9-15, the Apostle Peter uses the same word for "longsuffering" which appears in Romans 9:22, and he uses it in a similar context. - In fact, in the context of talking about God’s longsuffering, Peter even refers back to Paul’s writings. - Furthermore, there is another word that Peter uses in verse 9, which in the English is also translated as “longsuffering” and which is a very closely related word to the word used by Paul for “longsuffering” in Romans 9:22.

2 Peter 3:6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering (3114) to us-ward, not willing that any should perish, but that all should come to repentance.…14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15 And account that the longsuffering (3115) of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be

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understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

- As we noted above, the Greek word for longsuffering in Romans 9:22 is “makrothumia” (Strong’s No. 3115).

- That is the same word used for “longsuffering” by Peter in verse 15 in the exact same verse when he refers to what is said in Paul’s writings. - Likewise, the word for longsuffering in verse 9 above is the closely related Greek word “makrothumeo,” (Strong’s No. 3114).

3115 makrothumia from the same as 3116; TDNT-4:374,550; n f AV-longsuffering 12, patience 2; 14 1) patience, endurance, constancy, steadfastness, perseverance 2) patience, forbearance, longsuffering, slowness in avenging wrongs For Synonyms see entry 5861

3114 makrothumeofrom the same as 3116; TDNT-4:374,550; v AV-be patient 3, have patience 2, have long patience 1, bear long 1, suffer long 1, be longsuffering 1, patiently endure 1; 10 1) to be of a long spirit, not to lose heart 1a) to persevere patiently and bravely in enduring misfortunes and troubles 1b) to be patient in bearing the offenses and injuries of others 1b1) to be mild and slow in avenging 1b2) to be longsuffering, slow to anger, slow to punish

3116 makrothumosfrom a compound of 3117 and 2372; TDNT-4:387,550; adv AV-patiently 1; 1 1) with longanimity, i.e. patiently

- As we can see from the definitions, “makrothumeo” and “makrothumia” are both derived from the Greek word “makrothumos” (Strong’s No. 3116).

- Basically, “makrothumos” is the adverb, while “makrothumia” (verse 15 and Romans 9:22) is the noun and “makrothumeo” (verse 9) is the verb form. - The basic meaning of these words is simply “patience” or being slow to punish.

- Clearly, these definitions plus Peter’s direct reference that he is talking about the things Paul has written, tell us that the same topic is in view here by Peter as was in view by Paul in Romans 9:22.

- In this chapter, the Apostle Peter makes reference to the difficult things written in the epistles of Paul

- and he states that God is enduring sinfulness with longsuffering in order to give time for sinners to repent because He is unwilling for them to perish.

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- This extension of time in order to allow sinners to repent is God's mercy in action toward those sinners

- and it not only proves that mercy comes before hardening, - but it also proves that some men are resisting this merciful opportunity- (it also demonstrates that God’s mercy is generally applied to men, while hardening occurs afterward to at least some of those who have resisted His mercy)

CALVINIST REDIRECT- The concept presented in 2 Peter 3 is that in His longsuffering patience, God is mercifully giving sinners time to repent before He destroys them.

- Moderate Calvinists may quickly point out that the longsuffering of God is only toward "us-ward" (verse 9). - By this they imply that God is not longsuffering toward all sinners, but only toward the elect as He awaits the full number of the elect to come to repentance.

CALVINIST REDIRECT REFUTED- However, this theory is disproved by a whole host of verses where God clearly states that he desires all sinners to repent and be saved.



Ezekiel 18:21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any

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pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?



- Doubtless in the following two passages from Matthew 23 and Luke 13, Jesus is referring back to these sentiments expressed in Ezekiel above when he says that he often in times past sought to gather that children of Jerusalem but they refused his desires.




- Moreover, Jesus expressly refutes the Calvinist doctrine of Irresistible Grace by articulating that there were many times when God willed to embrace the Israelites and save them from the coming destruction but they refused and resisted his will in this.





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- Since we know from both Paul and Peter that God gives sinners time to repent - …and we know from these other verses that God desires all men to repent and be saved,

- …we know that God makes efforts toward all men to get them to repent but that some men resist God’s efforts.

- Notice also that both Peter and Paul are clearly deferring back to Ezekiel’s statement where God himself declares that He does NOT will the destruction of sinners

- but instead that He wills them to repent and be saved. - For emphasis, let’s compare these passages side by side.


2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering (3114) to us-ward, not willing that any should perish, but that all should come to repentance.



- Clearly, there is a longstanding doctrine in the Bible asserted in God’s own words to Ezekiel that God desires all men to repent and be saved

- and that God is acting and making appeals for men to do so, but that some men resist those appeals and efforts from God.

- Moreover, this Calvinist interpretation of 2 Peter 3 that God’s longsuffering is only toward the elect is very directly refuted by Romans 9:22-24 and Revelation 2:20-21 where God is clearly talking about the "un-elect."

Romans 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

- In Romans 9:22-24, Paul contrasts the elect with the un-elect

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- …by referring to the elect as “the vessels of mercy” (verse 23) - and the un-elect as “the vessels of wrath fitted to destruction” (verse 24).

- But to which of the 2 groups does Paul state that God’s longsuffering is granted? - The statement that God extends this longsuffering is not directed by Paul to the elect, the vessels of mercy, but to the vessels of wrath, to the un-elect. - So, we know that Paul believed God's merciful time extension was granted to the un-elect as well as the elect.

REVELATION 2- Revelation 2 also clearly indicates that God is giving an opportunity to repent to those who resist this granting of mercy.

Revelation 2:20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21 And I gave her space to repent of her fornication; and she repented not.

- Here in Revelation 2, we find that God has given time to repent to a woman who did not repent.

- Did God give her time to repent but not the ability? - Why would God give her time to repent but prevent her from being able to do so?

- Remember from the example of Pharaoh above that hardening does not happen automatically but, as Exodus repeatedly declares, hardening required a direct initiation and continued action on God’s part on the heart of man in order to be maintained.

- So why would God here express disapproval of her failure to repent when in the allotted opportunity if He himself had prevented her from repenting?

- We have seen no valid reason from Calvinism to doubt that this woman was able to obey and respond to this God-given opportunity.

- Clearly, the indication is that God gave her both the time and the ability to repent but she resisted this merciful opportunity.

- This demonstrates two significant things. - 1) First, God's mercy, which is expressed in this extended opportunity for repentance, is completely resistible. - 2) Second, God does give time to repent to those who will reject that opportunity, such as Pharaoh and any other man that God chooses to harden.

- NOTE: God’s command to repent is identical to his call or invitation

CONCLUSION- Ezekiel 18:21-23, Ezekiel 18:30-32, Ezekiel 33:11, Matthew 23:37, Luke 13:34, John 3:17, 1 Timothy 4:10, 1 Timothy 2:3-4 as well as Romans 9:22-24, 2 Peter 3:9,15, and Revelation 2:21 all demonstrate that in His longsuffering God gives time to repent to those who will not accept that merciful opportunity.

- This proves that God gives mercy and the ability to repent before He hardens.- We have now concluded our three biblical proofs all showing that…

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- 1.) neither Pharaoh nor any man is hardened from the beginning, but hardening comes later in life

- thus, the concept of hardening doesn’t affirm or describe “Total Depravity”

- 2.) Pharaoh and any other man is already ungodly before God hardens them- thus, they are not hard from the beginning- nor were they rebellious because they were hardened- instead, hardening is a later “preserving” of a man in his already self-chosen sinful state so that the man cannot at that time repent

****PULLING IT ALL TOGETHER – the Point of Paul’s Comparison- We now return to looking at Romans 9:14-18 within the larger context of Paul's argument.

Romans 9:14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

- The example of Pharaoh demonstrates that after sinning, all men are under a state of mercy in which they are given time to repent.

- hardening happened primarily 2 times in human history- it occurred so that God could establish his name with the Exodus- it occurred to ensure that the crucifixion would take place

- there is an underlying presumption that it would happen again in the closing years before the return of Christ in order for God to sift the wheat from the tears

- Some of those who do not repent during that time are hardened so that they cannot repent.

- This has happened to some portion of the Jewish people (Romans 11:2, 25) who do not believe, repent, and accept Christ and the Gospel.

- Paul is NOT asserting - that these Jews have no will with regard to salvation, - or that they are no different from the elect and so are unconditionally rejected, - or that they are hardened from conception, birth, or their own first sin, - or that they received no opportunity to obey God.

- Paul is simply explaining that just as it was OK for God to harden the unbelieving Gentile Pharaoh, He can also harden the unbelieving Jews without nullifying his promise to Abraham.

- That is all Paul is saying, nothing more.

NOTES:

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- And Romans 11:25 proves that Paul’s mention of Pharaoh is meant to prove that God also has the right to harden some of the Jews of Jesus’ generation.

Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness (4457) in part is happened to Israel, until the fulness of the Gentiles be come in.

- The same word translated as "blindness" in Romans 11:25 is used by Jesus in Mark 3:5 where it is translated "hardness" in the phrase "hardness of your hearts."

- It also appears in Ephesians 4:18 where it is again applied to the heart. - The definition for this Greek word is provided below.

4457 porosisfrom 4456; TDNT-5:1025,816; n f AV-blindness 2, hardness 1; 3 1) the covering with a callus 2) obtrusiveness of mental discernment, dulled perception 3) the mind of one has been blunted 3a) of stubbornness, obduracy

- As we can see, the primary meaning deals with a "callus covering."

Mark 3:5 And when he had looked round about on them with anger, being grieved for the hardness (4457) of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

Ephesians 4:18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness (4457) of their heart.

SIDENOTE:- What is interesting about Ephesians 4 is that it makes alienation from God a consequence of a hardened heart, instead of the cause of it.

- this is a total reversal of Calvinism’s Total Depravity, which holds that all men are hardened inherently BECAUSE they are alienated from God by Adam’s first sin

NOTES:- the word “blindness” used by Paul concerning many of his Jewish brethren in Romans 11:25 is, in fact, a reference to the hardening of the heart,

- just as was Paul’s discussion of Pharaoh. - This proves that Paul’s discussion of Pharaoh is simply meant to explain that just as it was OK for God to harden the unbelieving Gentile Pharaoh, He can also harden the unbelieving Jews without nullifying his promise to Abraham.

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Luke 16:19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

John 5:39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40 And ye will not come to me, that ye might have life.

NOTE: Romans 11:14-24 also supports that the rejection of the Jews was for their unbelief – we will cover that passage in depth in the next segment.

- since we know that the “blindness” of the Jews in Romans 11:25 is a reference to their hard hearts,

- …we also know that what Paul has in view here was the hardening of the majority of the Jews, who were already sinners, that began before the ministry of Jesus in order for the crucifixion to take place.

- This once again proves that the Bible presents hardening as:- A) unusual INSTANCES outside of the normal state of fallen man, even a man such as Pharaoh, which occur to CERTAIN INDIVIDUALS, such as Pharaoh or the majority of the Jews in Jesus’ day at key times in God’s plan, - B) RATHER than an initial/immediate, ongoing, normal CONDITION that ALL men are in, as Calvinists assert in order for Romans 9:14-18 to be used as a proof text for Total Depravity.

- This demonstrates that from start to finish this issue in Romans 8-11 is not about any lack of human choice.

- Rather, this issue, from start to finish is about Paul explaining how it is acceptable for God to discard some of the descendants of Abraham even though He has made a promise to Abraham.

- The focus of Paul's explanation in Romans 9:14-18 is how it is right for God to reject and harden some Israelites.

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- certainly God has shown mercy for more than 3 or 4 generations as he promised to do in Exodus 20 and 34- Paul is arguing that God's promise to Abraham does not force God to perpetually endure unrepentant Jews any more than God has to perpetually endure unrepentant Gentiles, such as Pharaoh.

- Paul's use of Pharaoh as an example and his application of the term "longsuffering" to the vessels of dishonor demonstrates that Paul understood mercy comes first to all sinners, giving them time to repent

- as was the case with Pharaoh and the Egyptians (1 Samuel 6:6, Exodus 8:15,32; 9:34), - as well as Jezebel (Revelation 2:20-21), - and just as is stated by Peter in 2 Peter 3:9, 15 where he states that God is “not willing that any should perish, but that all should come to repentance” - and by Ezekiel where God himself states that “As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Ezekiel 33:11).

CONCLUSIONS- So far, we have seen nothing in Romans 8-9, including Paul’s statements about hardening in chapter 9:14-18, that necessitates or even supports the Calvinist doctrines …

- Total Depravity (that sinful men are incapable of choosing to obey God), - Unconditional Election (that God elects man without regard for any choice that men make), - or Irresistible Grace (that men cannot resist God’s will with regard to salvation).

****d. Romans 9:18-24 and the Potter’s Clay Metaphor

Romans 9:17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

REVIEW- We have demonstrated through Paul's example of Pharaoh that sinful men are immediately under a state of mercy in which they are given time to repent. - We will now show that Paul's use of the Potter's Clay metaphor is still demonstrating…

- God's right to stop having mercy upon some of the Jews

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- and to harden them in their unbelief so that they can no longer repent. - We will show that Paul's use of the Potter's clay is not intended to convey…

- that God creates some men to receive mercy and creates other men to receive wrath. - or that all men have no choice regarding whether they are hardened or receive mercy

- (particularly the phrase “who hath resisted his will?”)- There are 3 main ideas that Calvinists deduce from Paul's use of the Potter's clay metaphor in Romans 9:18-24.

- 1. Paul is using this metaphor to further demonstrate that all men were hardened as a result of sin. - 2. Just as clay has no choice or will, Paul is using clay to teach that men have no will with regard to salvation.- 3. Paul states that God's will cannot be resisted and by this Paul indicates that God's mercy is irresistible.

- We will now go through each of these Calvinist interpretations of the Potters' Clay metaphor to show that they are plainly and completely false.

Potter's Clay as a Metaphor of All Mankind- Calvinists believe that the Potter's Clay metaphor further support for the Calvinist necessity that all men were hardened as a result of sin.

- but, the Potter's Clay metaphor does NOT indicate that all men were hardened - but instead it demonstrates the exact opposite, that out of all mankind only some men will be hardened.

- Since this is the case, it destroys the Calvinist doctrine of Total Depravity that all men are inherently and automatically in a state where they are incapable of obeying God

- particularly as a result of Adam’s sin.

REVIEW- As we have stated from the very start of this study, Paul is explaining that God's rejection of some of Abraham's offspring does not nullify the promise of God to Abraham.

- Paul's use of the Potter's Clay metaphor continues in that same argument and is intended as further support for Paul's defense of God in this regard. - Understanding that Paul is talking about Israelites as a group and, in particular, the hardening of only some within that group, is the first step to demonstrating that the Calvinists are wrong when they use this metaphor as proof that all men are in a hardened state and only some receive mercy from God unto repentance.

NOTES:- A) Paul is talking specifically about the Israelites, not all mankind when he uses this metaphor of the Potter's Clay.

- There are 2 proofs for this- 1) First, there is Paul's use of the phrase "finding fault" in verse 19.

- This Greek word for "finding fault" occurs only 3 times in the New Testament.

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- The first time is in Mark 7:2 where it refers to the Pharisees finding fault with the disciples for eating bread with unwashed hands. - The second time it occurs is here in Romans 9. - The third time it occurs is in Hebrews 8.

Romans 9:19 Thou wilt say then unto me, Why doth he yet find fault (3201)?

Hebrews 8:7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault (3201)with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.

- Consider the similarities between Romans 9 and Hebrews 8. - In Romans 9, Paul is explaining how it is that salvation did not come to all the Israelites.

- In Hebrews 8, the Paul is explaining why God's previous covenant with the Jews was replaced.

- Then, in both passages, Paul refers to God's "finding fault." - In Hebrews 8:8, the "finding fault" refers to the Israelites and God's rejection of his covenant with them.- Therefore, it would seem that the use of the phrase "finding fault" in Romans 9 similarly refers to God's rejection of some of the Israelites.

- 2) Second, there is Paul's use of the term "lump" in verse 21. - Paul uses this same word lump later on in Romans 11.

Romans 11:14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump [5445] is also holy: and if the root be holy, so are the branches.

- Romans 11:16 is crucial for our interpretation of Romans 9:20-24. - For in Romans 11:16, Paul again mentions the “lump” and he uses it as "that which comes from" the “firstfruits” in the same way that "branches" are the offshoots of the “roots.”

- By the phrases "firstfruits" and "roots," Paul is talking about the patriarchs of Israel. - And he uses the phrases "lump" and "branches" to indicate their offspring, the nation of Israel.

- The Greek word translated “lump” is the same one that occurs in Romans 9:21.

Romans 9:21 Hath not the potter power over the clay, of the same lump (5445) to make one vessel unto honour, and another unto dishonour?

- For reference, here is the definition of the Greek word for “lump” in both passages.

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5445 phurama from a prolonged form of phuro (to mix a liquid with a solid, perhaps akin to 5453 through the idea of swelling in bulk), mean to knead; ; n n AV-lump 5; 5 1) any substance mixed with water and kneaded 2) a mass, a lump 2a) of dough 2b) of clay

- From this vocabulary study, we know that Paul’s use of this same word “lump” in Romans 9:21 refers also to the nation of Israel as the natural descendants of the patriarchs.

- And from this we know that Paul's application of the Potter's Clay metaphor to this "lump" is meant to convey truths about God's right to reject some of Abraham's descendants.

- In other words, the Potter's Clay metaphor is talking only about “a portion of a portion” of the whole of mankind.

- In that metaphor, Paul is talking about the Jews, who represent only a fraction of the human race - and of that fraction which are Jews, Paul only states that some of them are hardened. - The number of people who are hardened in this metaphor includes only “a portion” of the Jews who are “a portion” of all mankind.

- Therefore it is wrong for Calvinists to use this metaphor as a basis for deriving ideas about hardening in regard to ALL mankind, when Paul is simply using it to discuss the hardening of only a portion of the Jews.

- Paul is not intending to indicate any of these things because Paul is not intending to convey general truths about ALL men, including the Calvinist notion that ALL men are in hardened state.

- According to Paul, God's promise to Abraham does not force him to accept and save unbelieving, unrepentant Jews.

- If Jews do not repent, God has as much right to harden them as he did the Gentile Pharaoh. - The Jews’ ancestral link to Abraham does not guarantee their salvation.

- we saw God warn the Israelites of this specifically in the Old Testament

Ezekiel 14:14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD…20 Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.

- Therefore, nothing in the Potter's Clay metaphor ever indicates that ALL men are hardened. ****&&&&

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UNCONDITIONAL HARDENING- B) Some Calvinists assert based upon Paul's Potter's Clay metaphor is that this metaphor proves that God hardens some of the Jews without regard for the choices of those Jews.

- But this is not the case at all.- We must remember that Romans 9 is part of a larger argument that starts late in chapter 8 and continues through chapter 11.

- Romans 11 proves that in this same epistle Paul himself taught that those Jews whom God rejects are rejected for their unbelief.

Romans 11:14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be grafted in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?

- Notice in verse 14 Paul's use of the phrase "them which are my flesh." - This is a clear reference to the Jews. - it is also very similar to how he begins Romans 9

Romans 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

- this affirms for us that Paul has the same ongoing argument in view in both chapters

- As we have said earlier, the terms "lump" and "branches" refer to the Jewish nation that came forth from the "roots" of the Jewish patriarchs.

- In this passage, Paul is contrasting the branches of the Jewish people to the branches of the Gentile people.

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- In verses 17 Paul states that some of the Jewish branches were broken off of the olive tree and branches from a wild olive tree were grafted in. - The “wild olive tree” represents the nations of the Gentiles in the same way that the “olive tree” represents the nation of Israel.

- So, we see that Paul's use of the olive tree metaphor is very similar to his use of the Potter's Clay metaphor.

- Both are intended as an explanation of God's right to reject some of the Israelites.

- In chapter 11:20, in the middle of this olive tree metaphor, Paul actually explains why God has rejected some of the Jews.

- According to verse 20, the Jewish branches that were rejected and broken off were rejected for their unbelief, - and the Gentiles were grafted in because of their belief

[NOTE: In Romans 11:20, there is no need to distinguish between the concepts of "faith" and "belief" since the same word is used for both. For evidence of this, compare "belief" in 2 Thessalonians 2:13 to "faith" here in Romans 11:20. Both words are Strong's No. 4102. For even further proof consider the relationship of the Greek verb "believe" to the Greek now frequently translated into the English "faith." The verb is Strong's No. 4100; the noun is Strong's No. 4102.]

- This tells us that the Jews whom God rejected, including those represented by the vessels of dishonor in the Potter's Clay metaphor, were NOT rejected without regard for their choice or will.

- Instead, they are rejected because of their unbelief. - Therefore, we know that Paul’s intention is to demonstrate that God’s promise to Abraham does not obligate him to save unrepentant, unbelieving Jews.

REMINDER- Once again we note that there has been absolutely no denunciation by Paul at this point of the idea that men are able to choose belief or unbelief themselves.

- So far, Paul has only indicated that men are not elected according to our works or God’s foreknowledge of our works, but according to our belief. - His statements here in Romans 11 are perfectly consistent with these prior assertions without in any way implying that men are not capable of choosing belief.

CALVINIST REDIRECT- Calvinists might still try to assert that these rejected Jews were never given mercy and never given the opportunity to repent.

- Calvinists might also still try and assert that God's mercy is irresistible to the Gentiles who are grafted in. - However, both of these Calvinist ideas are also disproved by Paul.

CALVINIST REDIRECT REFUTED- 1) First, in Romans 11:23-24, Paul proves that God gives time to repent even to those He rejects, including the rejected Jews.

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Romans 11:23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?

- Paul states that those Jewish branches, which were previously broken off because of their unbelief, could be grafted back into the tree again if they repent of their unbelief.

- This proves that even those who are rejected by God for unbelief are still given the time and ability to repent and be accepted again. - So, even the rejected are given the opportunity to repent and believe.

- This also proves that God's rejection is conditional upon whether or not we believe. - For this demonstrates that God only rejects so long as we refuse to repent and believe. - If these Jews, after being rejected, repented and believed, Paul understood that God would graft them back in and accept them even though he had previously rejected them.

- And this factors directly in to why Paul instructs his audience to continue humbly in faith in verses 20-23.

- This instruction by Paul proves that Paul understood faith to be a matter of choice, something within the control of his audience, not outside their control as Calvinists think. - the encouragement to continue in belief and the implication that it his audiences’ choice whether or not to do so also refutes the Calvinist doctrine of Perseverence of the Saints (or Once Saved Always Saved, Eternal Security)

- 2) Second, In Romans 11:20-22, Paul disproves that God's mercy is irresistible. - In these verses, Paul asserts that those Gentiles who stand by faith can be broken off just as these rejected Jewish branches were.

- If those Gentiles had faith enough to be grafted in and could later be broken off, then this proves that faith can be lost. - If faith can be lost, then God's call to salvation is resistible for it is possible to obtain salvation by faith and then afterward to be broken off and rejected.

- Thus, the Calvinist notion of Irresistible Grace is disproved.

CONCLUSIONS- since we know from Paul's use of the terms "lump" and "find fault" that the Potter's Clay metaphor is intended to explain how God has the right to reject SOME unbelieving Jews…

- we know that Calvinists are wrong when they use this metaphor to imply a general hardening of ALL men for their doctrine of Total Depravity.

- And lastly, since Paul concludes that those Jews which were rejected for unbelief can be grafted back in if they should turn and believe…

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- we also know that the hardening of that generation of Jews was no longer enforced, at least from God’s side, and that the Jews are allowed to turn and repent if they chose to.

- This has been the case since the day of Pentecost when many of those Jews who were responsible for crucifying Jesus began to turn and be saved.

- Once again, so far there is nothing from Paul that would indicate that sinful men aren’t able to choose to believe.

SUMMARY- we have now disproved the first Calvinist assertions from Romans 9:18-24

- 1. that Paul is using this metaphor to further demonstrate that all men were hardened as a result of sin.

- Paul is most certainly not talking about all men being hardened, only a fraction of a fraction- and not unconditionally either, but because they did not believe and repent

- we will now continue forward to further examine these other 2 claims- 2. Just as clay has no choice or will, Paul is using clay to teach that men have no will with regard to salvation. - 3. Paul states that God's will cannot be resisted and by this Paul indicates that God's mercy is irresistible.

Clay and Humans Have No Choice- 1) Reason number one, it commits the logical fallacy known as False Analogy.

Inductive FallaciesFalse Analogy: the two objects or events being compared are relevantly dissimilar; You assume that because two things share some characteristics, they are alike in all respects.

- False Analogy is an inductive logical fallacy that occurs when you assume that because two things share some characteristics, they are alike in all respects.

- A) Because Paul uses the Potter's Clay to teach us about men and God, we know that there are some similarities between the clay in the metaphor and humanity.

- However, to assume that men have no will because clay has no will is faulty reasoning. - It is faulty reasoning to assume that the two are alike in all respects.

- Clay has no blood. - Clay has no eternal spirit within it. - Clay doesn't feel pain. - Should we assume that humans share all these traits as well?

- Of course not. Paul does not state in this metaphor that men have no will and the existence of human will is not even the subject that Paul is addressing.

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- Paul's words in this metaphor compare men and clay only in terms of having a higher power working with them to make them what it wants.

- B) A Calvinist view of this metaphor of the Potter’s Clay makes the metaphor limited in its application to God because the metaphor itself is inaccurate with regard to God’s sovereignty – the central theme that Calvinists hold this metaphor asserts.

- this is an important distinction because “False Analogy” deals with assuming peripheral traits are also shared beyond just the central trait of the analogy- because Calvinists believe that God’s sovereignty is one of the central themes depicted in the potter’s clay metaphor, the 2 items compared must at least be alike in that respect

- as we will see, they are not- A potter himself does not have perfect and complete control over the clay he works with.

- Clay does not automatically and completely do just as the potter wants. - Contrary to popular belief, clay does not always conform exactly to the will of the potter (whether a beginner ceramics student or a master potter).

- Some clay is easier to work with than others, even clay from the same batch, or “lump.” - That is because there are many factors that contribute to how easy the clay is to work with:

- how moist it is, - how dry the air is, - the consistency of the batch, - what type of soil the clay was taken from

- Calvinists therefore believe that this metaphor falls short in this regard because they believe that unlike the potter in the metaphor, God is in perfect control over the clay.

- But that is not what Paul means at all. Why would Paul choose imagery that inherently includes as its center-piece an individual who does not have complete control in order to assert God’s complete control, unless complete control was not Paul’s point, as we will show?

- Paul’s question, “Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” does NOT refer to the Potter’s absolute control over the clay.

- If that was Paul’s intent, then a potter is a poor choice as a comparison since potters do not have such control over clay.

- Instead, this question in verse 20 is intended to convey, not God’s absolute control over the clay, but his right to discard and destroy clay that resists his design.

- It all depends on how the clay is responding to the potter’s efforts to mold it.

- If it responds well, then he will mold it into a beautiful and valuable vessel. - If it responds poorly, then he has the right to mold it into something for dishonor and fitted for destruction.

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- And, unlike the idea of “complete control over the clay,” this ability to choose how to use each vessel depending upon how well it conforms to his design IS well within the reality of a potter’s ability.

- In reality, potters do not have complete power over how the clay responds to their hands, but they do have complete authority to decide what to do with clay that responds poorly. - They can turn it into an ashtray instead of the beautiful work of art it was intended for.

- This Free Will interpretation of the question in verse 20 is perfectly consistent with Paul’s use of the potter as a metaphor for God.

- The Calvinist interpretation of that question is not because it demands an understanding that Paul’s metaphor itself does not convey and in fact contradicts, namely the notion of the potter having complete control over the clay. - The Calvinist interpretation of that question in verse 20 makes Paul’s use of the potter an inadequate metaphor for what Calvinists claim he is trying to demonstrate.

- The Calvinist interpretation of verse 20 would be like saying, “Like a prisoner in jail, God is free to go wherever he wants.”

- The comparison of God to the prisoner in order to show God’s freedom of movement makes no sense since freedom of movement is not a quality possessed by the prisoner in the first place. - A prisoner is not free to go wherever he pleases so it would be inaccurate to illustrate God’s freedom of movement by metaphorically referring to him as a prisoner.

- We must conclude that Paul is NOT describing God as having such complete control when he uses this metaphor.

- Such control is completely foreign to the metaphor. - And scripture is very clear on this point.

- Twice in the Old Testament we are told that just as clay can resist a potter no matter how skilled the potter is, so too, men resist God no matter how powerful, wise, loving, and persuasive he is.

Psalm 58:3 Even from birth the wicked go astray; from the womb they are wayward and speak lies. 4 Their venom is like the venom of a snake, like that of a cobra that has stopped its ears, 5 that will not heed the tune of the charmer, however skillful the enchanter may be.

Jeremiah 8:17 "See, I will send venomous snakes among you, vipers that cannot be charmed, and they will bite you," declares the LORD.

- And Acts 7 speaks similarly, although without metaphor, perfectly indicating that despite the greatness of the Holy Spirit, men can still resist him, just as clay can resist even a master potter.

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Acts 7:51 You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!

- Notice that Stephen’s speach exemplifies the Holy Spirit working through men to preach Christ in 3 ways:

- No doubt Stephen is criticizing his audience for not having accepted the testimony of the Apostles, who peached by the Holy Spirit- Stephen himself is full of the Holy Spirit and he anticipates his audience’s rejection of his words as well- Stephen is quoting from the Old Testament, the passages of which were written by men and prophets guided by the Holy Spirit ultimately to point men to Christ- Thus, this comment from Stephen does not hint at an inner call by the Holy Spirit but perfectly conforms to the work of the Holy Spirit through the so-called “outer call”

- In Acts 7, Steven clearly rebukes and blames his audience for their own hardened hearts.

- And in blaming them, he places the hardening of their hearts as something under their control, not outside of it. - In blaming them, he makes them responsible for this condition of their hearts, saying that it is an act of resisting the will of even our perfect and most skillful Master in heaven.

- Particularly interesting is perhaps Psalm 58 that specifically states that some men cannot be charmed no matter how skillful the enchanter.

- The resistance of such men does not lessen the “skill” of God.

CONCLUSION- Therefore, we must conclude that Paul’s use of the potter as a metaphor for God is not limited or inaccurate, which would be the case if we adopted the Calvinist interpretation of Paul’s meaning.

- Just as clay can resist even the hands of a master potter, in the same way men can resist God.

- the metaphor of the Potter’s Clay is NOT intended to indicate God's irresistible will or the Calvinist doctrine Irresistible Grace.

- Paul is demonstrating that God has a right to use humans who resist his design as vessels of wrath and dishonor in the same way that a potter has the right to use clay that resists his hand as an ashtray or trashcan instead of as the beautiful vase or sculpture he intended. - Paul's use of this metaphor was NOT intended to indicate that men, like clay, don't have free will.

- Furthermore, we see that it is inherent to God’s work and Paul’s use of the potter as a metaphor that God some of those whom God desires to shape do not turn out as he intends but resist his role as the potter

- even those who will produce thorns fit for burning and become vessels of dishonor fit for destruction.

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- Paul's use of this metaphor in no way indicates that the Potter's original intent for such vessels was always dishonor. - NOR does Paul's use of this metaphor indicate that God, as the Potter, gave such vessels the shape that was dishonorable in the first place.

- 2) Reason number two, Paul's use of the Potter's Clay metaphor follows directly on the heels of his use of the example of Pharaoh.

- In fact, the Potter's Clay metaphor is intended to support the conclusion Paul has drawn in verse 18 from the example of Pharaoh.

- From our Biblical survey of Pharaoh's hardening earlier in this study we learned that there were no less than 3 references in Exodus to Pharaoh hardening his own heart.

- And 1 Samuel 6:6 also clearly attests to Pharaoh's own choice to harden himself. - And there are also 6 other verses where the hardening of men is attributed to their own choice.

- Deuteronomy 15:7, Psalm 95:8, Proverbs 28:14, Hebrews 3:8, Hebrews 3:13, and Hebrews 4:7

- With all of these verses from both the Old and the New Testament clearly stating that Pharaoh and other men have it within their own power to choose hardening (or not to), the Calvinists commit the logical fallacy of Complex Cause

- by assuming that God alone exercises a choice concerning who gets hardened. - (as we covered earlier) Complex Cause is a Causal Fallacy in which only a part of the cause is identified, when in fact there are many parts or causes.

- Clearly, the Bible speaks of both God's will and men's will with regard to the matter of hardening (and the same is also true regarding salvation). - Therefore, it is wrong for Calvinists to assert that men have no will regarding this matter. - And additionally, it is wrong for Calvinists to assert that men have no will regarding what kind of vessel, honorable or dishonorable, they become.

- we will cover this point in depth later when we get to 2 Timothy 2

- 3) Reason number three, Paul's use of Pharaoh as an example of a hardened man who is used by God as a vessel of dishonor proves that God does give time and opportunity for sinful men to repent BEFORE he makes them a vessel of dishonor, such as Pharaoh.

- As we have stated in depth earlier, when God first communicated to Moses that Pharaoh would be hardened, God used the future tense, indicating that Pharaoh was not hardened at the time God made the statement.

- God made this statement twice to Moses, once in Exodus 4:21 and again in Exodus 7:3, both of which occur before the first time the Bible declares that Pharaoh is hardened. - The circumstances of Pharaoh's first hardening are not recorded until Exodus 7:13-14.

- Therefore, judging from the Biblical record, Pharaoh was not hardened until after he was king of Egypt and after Moses came to free the Israelites.

- As we stated earlier, unless we want to assume that this is the first time Pharaoh ever did anything wrong or sinful in his life, we must assume that there was a long period of time between Pharaoh's conception, birth, first sin and Pharaoh's first hardening.

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- This means that for a long time after he was a sinner, Pharaoh was not hardened, but was capable of repentance. - This also means that Pharaoh was not hard from conception or birth as a result of Adam’s sin, as Calvinists also teach.

- So, because Paul is using the Potter's Clay metaphor to further establish the case he began to make with Pharaoh, we must understand that Paul does not intend the Pottery metaphor to indicate that vessels of dishonor are not first given time and opportunity to repent.

- And Paul's assertion that God is "longsuffering" toward these vessels also indicates that, like a master potter who takes a long time to try to work with clay before turning it into something for dishonorable use or destruction, God is giving the un-elect time to repent.

- We also know this because, as we saw earlier, Paul's use of this particular term perfectly parallels Peter's use of the same term in 2 Peter 3:9,15. - In 2 Peter 3, Peter refers to Paul’s writing on this subject and then himself uses this term "longsuffering" to assert that God first gives men time to repent because he wills for them to be saved and does not want them to perish, - just as declared numerous times including by God himself in Ezekiel 18:21-23, Ezekiel 18:30-32, and Ezekiel 33:11.

- This perfectly parallels Jesus' own words in Revelation 2:20-21 regarding Jezebel who, according to Jesus, was given time to repent but did not do so.

- Therefore, Paul's application of God's longsuffering to the vessels of dishonor shows that God did give them time to repent before he rejected them.

****&&&&

- 4) Reason number four, to prove that Paul believed men had a choice with regard to what kind of vessel we became we need only to look a Paul's entire statements about men and clay.

- When we look, before we look too far, we will find that Paul uses this same metaphor of men as clay vessels of honor and dishonor in 2 Timothy 2.

2 Timothy 2:20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned questions avoid, knowing that they do gender strifes.

- In verse 21, the verb "purge" is in the Active tense. The active tense is defines as follows:

5784 Voice-ActiveThe active voice represents the subject as the doer or performer of the action. e.g., in the sentence, "The boy hit the ball," the boy performs the action.

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- From this we know that the one performing the purging in this verse is the man, the subject of the sentence.

- Now, we know that a man cannot purge himself or sanctify himself apart from the sacrifice of Christ.

Revelation 7:14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

Matthew 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

- Yet this sentence in 2 Timothy 2 states that a man must purge himself and by doing so he makes himself a vessel of honor.

- Clearly, a man purges himself and becomes a vessel of honor by believing in and accepting Christ's sanctifying work on the cross - and obeying it in the everyday decisions that follow (such as those exemplified in verse 22-23)

- Notice that the list of things to flee from parallels the other passages where Paul encourages his audiences to produce the fruit of the spirit rather than producing these thorns, or evil works

- But once again, by instructing his audience to purge themselves, Paul is placing this activity within their control, not outside of it.

- And by placing this responsibility to purge himself on the man, this verse demonstrates that, unlike clay, humans have the ability to exercise free will, to cooperate or not cooperate with the potter, and in doing so to choose what kind of vessel they will become.

CONCLUSIONS- Based upon these four points, we must reject the Calvinist notion that the Potter's Clay metaphor teaches that

- men have no will regarding what kind of vessel they become - or that God unconditionally wills some men for destruction.

- God only sets aside some men for destruction AFTER those men resist his attempts to make them into something honorable. - So far, we have seen nothing in Romans 8 and 9, including Paul’s statements about hardening in chapter 9:14-18, that necessitates or even supports the Calvinist doctrines:

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- Total Depravity (that sinful men are incapable of choosing to obey God), - Unconditional Election (that God elects man without regard for any choice that men make), - or Irresistible Grace (that men cannot resist God’s will with regard to salvation).

SUMMARY- we have now disproved the first Calvinist assertions from Romans 9:18-24

- 1. that Paul is using this metaphor to further demonstrate that all men were hardened as a result of sin.

- Paul is most certainly not talking about all men being hardened, only a fraction of a fraction- and not unconditionally either, but because they did not believe and repent

- 2. Just as clay has no choice or will, Paul is using clay to teach that men have no will with regard to salvation.

- the analogy itself is NOT about asserting that men and clay share the trait of having no will or co-operation, but simply being inanimate lumps acted on only by an outside entity, with regard to salvation

- we will now continue forward to further examine these other 2 claims- 3. Paul states that God's will cannot be resisted and by this Paul indicates that God's mercy is irresistible.

God's Will is Irresistible?

Romans 9:18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Introductory Comments- in verse 19 when the question “Who has resisted God’s will?” the answer implied by the person asking is… - “no one resists God’s will”

- AND consequently, “God should not find fault”

Calvinist Interpretations- remember that the implication from verse 19’s question is that God should not find fault in those who reject Him because the act of rejection is one that God himself causes when He hardens them

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- Thus, if God hardens whomever He wills, then why does God find fault with those He hardens for rejecting him. It’s not as though they can resist His hardening?

- Calvinists assume that the inclusion of this question “who has resisted God’s will?” indicates that Paul himself is teaching that “no one” resists God’s will

- they interpret verse 20 as…- Paul agreeing that no one resists God’s will- AND then Paul turning toward the person who asked the question and chastizing them for disapproving of God finding fault when God is behind that fault

- then, according to Calvinists, Paul answers the questions’ implied criticism (that God should not find fault when God is behind that fault) by saying that as the Potter, God has the right to…

- 1) make faults or not make faults, - 2) (in real terms) to make one person reject and another accept, - 3) and consequently to create one person for wrath and another for glory if He wants to

- consequently, Calvinists view this passage as Paul affirming God’s will irresistibly at work with regard to those 3 things- AND ultimately, the Calvinist interpretation of this passage affirms that men reject God because God irresistibly wills and causes them to do so

- But Calvinists are wrong- this passage teaches none of these 3 things

Reason number one- no such statement is actually ever made

- its just hopefully conveyed somewhere in the mix and bits and pieces if we move over the text too quickly

- at no place does Paul himself make any statement that God’s grace is irresistible- the only place that the statement “who has resisted God’s will?” takes place is with regard to God’s will to harden

- but…- a) this statement only pertains to hardening

- it makes no claims whatsoever with regard to mercy or grace- and logically one does not require the other

- theoretically, (although not in any way required by these verses) God could irresistibly harden some without irresistibly causing others to accept salvation, believe in Him, etc.

- The objection in verse 19 "for who hath resisted God's will?" follows after the assertion of another premise, "why does God still find fault?"

- Finding fault is used here in the context of election, and therefore, it refers to God's rejection of men, particularly SOME of the Jews.

- In this context, God does not find fault with those he is saving. - Therefore, when the question is asked "who can resist God's will?" that question is clearly meant in regard to God's will to find fault and reject, not God's will to save.

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- So this passage says nothing about whether or not God's will to save is resistible or irresistible.

- Therefore, it does not and cannot support the Calvinist doctrine of Irresistible Grace.- The objection in verse 19 only has in mind whether or not God's will to harden is resistible.

- And as we will show in the next segment, Paul’s comments are intended to indicate that men are only hardened by God precisely because they have ALREADY resisted His good intentions.

- Thus, God’s hardening of men is NOT the cause of their disobeying or rejecting Him, but rather a temporary preservation of it for His own purposes

- b) Paul himself is not posing this question- he’s including it as a hypothetical that someone else might offer to his previous statements

- which begs the question as to whether or not Paul shares agreement with any of the premises of the objecting party

- Understanding that Paul himself makes no such statement regarding the irresistibility of God's mercy severely undermines support for the Calvinist doctrine of Irresistible Grace.

Reason number two- Paul’s response shows that he actually rejects BOTH premises in the hypothetical objection expressed in the 2 questions of verse 19

- a) that God’s will causes the fault - b) that God is exercising His will unilaterally and, therefore, irresistibly in these matters

- these questions BOTH presuppose that…- a person’s rejection of God is DUE to the hardening - RATHER than the idea that they are hardened in a state in which they have already chosen to reject God of their own accord

- thus, their voluntary rejection is “preserved” by God in hardening- we will see that Paul’s response actually affirms the opposite:

- that persons are rejected and hardened BECAUSE they resist God’s will- and consequently, God’s right as the Potter is to destroy or dishonorably treat those vessels who do NOT conform to his intended shape

- thus, this passage does not indicate that God is exercising unilateral or irresistible will with regard to whether or not men reject or accept him

Paul is REFUTING ALL Aspects of Verse 19- the Calvinist interpretation of verse 19 relies on taking that statement entirely out of the context of the rest of Romans 9,

- specifically in regard to the pattern of argument Paul has established repeatedly throughout Romans

- In chapter 9:18-24, Paul is following a pattern of argument in which he…a) makes an assertion,

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b) offers an objection to it, c) and then refutes that objection using Old Testament scripture. Let's take a look at the pattern

(NOTE: in each case Paul’s quotation of Old Testament scripture is used to point out that the objection is failing to account for something, which if accounted for, shows the objection to be in error and unfounded.)

Romans 3:28 – Premise: A man is justified by faith without the deeds of the law.Romans 3:31 – Objection: Do we nullify the law through faith? Romans 4:1-22 – Objection Refuted: Paul quotes Genesis texts regarding the precedent before the Law wherein even Abraham himself was justified by faith, thereby showing that the books of Moses themselves predict salvation through faith.

- (the objection failed to take into account that Abraham himself was justified by faith)

Romans 9:3 – Premise: To the Jews belong the promises given to Abraham but not all of Paul’s contemporary Israelites received the New Covenant.Romans 9:6 – Objection: Does that mean the promise to Abraham is nullified?Romans 9:7-13 – Objection Refuted: Paul quotes Genesis texts regarding Ishmael and Esau and Malachi 1:1-5 to show that there have always been descendants of Abraham who did not receive the promises.

- (the objection failed to take into account that Ishmael and Esua were descendants of Abraham, but they did not inheret the promise)

Romans 9:7-13 – Premise: From the beginning, God has always rejected some of Abraham’s descendants.Romans 9:14 – Objection: Does that mean God is unrighteous?Romans 9:15-18 – Objection Refuted: Paul quotes Exodus texts regarding Pharaoh to demonstrate that God has a right to harden men (specifically those who already disobey Him) from time to time in order to accomplish key parts of his plan at specific points of human history.

- (the objection failed to take into account that God can and does harden men such as Pharaoh)

Romans 9:18 – Premise: God hardens some Israelites and he continues to have mercy on others. Romans 9:19 – Objection: Aren’t these Israelites who reject God simply following his will for their hearts to be hardened?Romans 9:20-24 – Objection Refuted: Paul quotes Isaiah 45:9 as well as other Old Testament texts concerning God as a “potter” in order to show that God hardens, punishes, and withholds mercy to some men precisely because they have ALREADY are resisting His will as the potter.

- (the objection failed to take into account that those God hardens had first rejected God’s plan in the first place, just as Pharaoh was already wicked)

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- Because Paul intends verse 19 to represent a hypothetical objection to his own teaching, we know that Paul no more advocates the sentiments expressed in verse 19 than he does the sentiments expressed in verses 6 and 14,

- where he asserts the hypothetical objections that “God is unrighteous” - or that “the word of God is nullified.”

- All three statements (verses 6, 14, 19) are intended to express the views of Paul’s opposition

- so that he can go on to refute the opposition.- Now that we have established that Paul is using this pattern, let's take a look at how he is using that pattern in regard to the Potter's Clay metaphor.

- Notice that in verse 18, Paul starts off with his premise. - In verse 19, Paul offers a possible objection that someone else might make to that premise he asserted in verse 18. - And notice that in verse 20, Paul starts his response to verse 19’s objection with the phrase, “Nay but.”

- This phrase is a single word in the Greek.

Romans 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but (3304), O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

3304 menounge from 3303 and 3767 and 1065; ; particle AV-yea rather 1, nay but 1, yea verily 1, yea doubtless 1; 4 1) nay surely, nay rather

- At this point, we must notice that the second phrase in verse 19 is not worded as a statement, but as a question.

- thus, there is NO assertion that “God’s will is irresistible.” - only a question concerning that premise- (As we have shown, this second phrase from verse 19 is intended as support for the first phrase in verse 19: “Why doth he yet find fault?”).

- Given that this second phrase is itself a question, “what man has resisted God’s will?” it is to this second question that Paul is replying and he is replying in the negative.

- Notice that by Paul’s use of the phrase “Nay but,” that the most natural reading of the text from verse 19 to verse 20 is that Paul is contradicting the second question. - So, when Paul is asked “For what man has resisted his will?” Paul answers by contradicting the PREMISE of that question.

- After saying “No rather” in response to the second question of Romans 9:19, Paul immediately moves to quote Old Testament scripture to refute that objection.

- All of the Paul’s words in verse 20 after the phrase “Nay but” are a quote of Isaiah 45:9 - and are intended to refute the hypothetical objection of verse 19.

- To prove that all of verse 20 is a quote of Isaiah 45:9, we’ll compare the two verses side by side.

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Romans 9:20 Nay but, O man, who art thou that repliest [470] against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

Isaiah 45:9 Woe unto him that striveth [07378] with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

Vocabulary

470 antapokrinomai from 473 and 611; TDNT-3:944,469; v AV-answer again 1, reply again 1; 2 1) to contradict in reply, to answer by contradiction, reply against

07378 riyb or ruwba primitive root; TWOT-2159; v AV-plead 27, strive 13, contend 12, chide 6, debate 2, misc 7; 67 1) to strive, contend 1a) (Qal) 1a1) to strive 1a1a) physically 1a1b) with words 1a2) to conduct a case or suit (legal), sue 1a3) to make complaint 1a4) to quarrel 1b) (Hiphil) to contend against

- Notice that both Romans 9:20 and Isaiah 45:9 start out very similarly. - Paul speaks as though the person offering this hypothetical objection is contradicting God. - Isaiah has a man striving with his Maker.

- Likewise, the verb “repliest against” from Romans 9:20 and the verb “striveth” from Isaiah 45:9 have very similar meanings, “vocally contending.”

- There can be no doubt that Paul’s phrase “who art thou that replies against God” is actually Paul quoting Isaiah and referring back to Isaiah 45:9 to establish his “Nay but,” - which is Paul’s rejection of the latest objection offered in verse 19 against Paul’s conclusions so far.

- Calvinists don’t seem to realize that verse 20 is actually a quote of Isaiah, which Paul is using to refute verse 19.

- Instead, Calvinists assume Paul is breaking from his previous pattern of argument and instead now AGREEING with the PREMISE of verse 19. - Calvinists then look at verse 20 as Paul’s attempt to refute, not the PREMISE of verse 19, but the IMPLICATION.

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- Calvinists believe Paul accepts the PREMISE of verse 19 (that God condemns men for doing things He wills men to do.) - AND they believe that Paul’s statement in verse 20 is meant only to reject the IMPLICATION that there is something wrong with that process.

- But, in fact, Paul is rejecting the PREMISE of verse 19 and immediately moving to a quote of Isaiah to uphold his rejection.

ISAIAH 45- So, how does Paul’s use of Isaiah refute verse 19? Let’s look at it again at Isaiah 45.

Isaiah 45:9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? 10 Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

- There are two things to note here. - 1) First, Paul’s use of the phrase “repliest against” and Isaiah’s use of the word “striveth with” both indicate a vocal disagreement with the Maker.

- The definitions listed above demonstrate this. - And both Paul and Isaiah are kind enough to tell us exactly what it is that the clay says to its Maker, which we will get to momentarily.

- Furthermore, there can be no doubt that Paul is copying Isaiah’s sentiment on the matter. We know this because Paul actually quotes the first question that Isaiah’s clay offers against its Maker.

Isaiah 45:9 What makest thou?Romans 9:20 Why hast thou made me thus?

- When we look at Isaiah, which Paul is clearly quoting to make his point, Isaiah actually lists a second question spoken by the clay against its Maker.

- This second question helps to clarify the sentiment of the first question. - The second question spoken by the clay against his maker is “He has no hands?”

- What does Isaiah’s clay mean by these two questions against his Maker? - The second question is more telling than the first in this regard because it demonstrates the nature of the clay’s contention against its Maker.

- The clay's contention against its Maker is that the Maker is unqualified as if the Maker had no hands or no skills for molding. - From this second question, we understand that the clay is rejecting what the Maker wants it to be on the grounds that it thinks the Maker has no real right or ability to mold it.

Let’s understand this in the context of Old Testament history.

“Isaiah – His call to prophecy in about 742 BC coincided with the beginnings of the westward expansion of the Assyrian empire, which threatened Israel and which Isaiah proclaimed to be a warning from God to a godless people.” – Britannica.com

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“Isaiah – prophetic book of the Bible…He received his call to prophesy in the year of King Uzziah’s death (c.742 B.C.) and preached during the reigns of Jotham, Ahaz, and Hezekiah…Like other 8th-century prophets (Amos, Hosea, Micah), Isaiah indicts the people of God for perpetrating social injustice…The book falls into the following major sections. First are oracles of doom against Judah and Assyria…” – The Columbia Encyclopedia, Sixth Edition. 2001.

- Isaiah lives during the latter eighth century B.C. during which the people of Israel have rejected God’s commands to do righteously and God was about to punish them for it. - Isaiah is comparing their rejection of God’s Law to clay rejecting the Maker’s design or a child’s rejection of his parent’s instructions (see Isaiah 45:10).

- And subsequently, the implication for both Isaiah and Paul is that for their rejection of God’s commands to do righteously, God has the right to judge and punish them.

- Neither Isaiah nor Paul is depicting that men do evil because of God’s hardening or God’s will.

- Instead, both Isaiah and Paul are saying that men do reject God’s instructions unto righteousness AND that God only punishes and hardens them after they thus resist him.

- Isaiah’s use of the Potter’s Clay metaphor is to demonstrate how absurd it is for men to reject God’s design for them to do righteously.

- And Isaiah goes on to state that it is just as ridiculous for a man to question God’s right to mold him, as it would be for a child to question his parents right to instruct and raise him.

- But surely no godly parent would seek to make their child evil. - Therefore, we cannot assume Isaiah is writing this metaphor to uphold God's right to make us evil, particularly the evil of rejecting that parents instructions.

- Instead, we must conclude that Paul and Isaiah are both upholding that like parents, God wants to mold us into good, responsible people

- but like children resisting their parents’ instruction, and like clay resisting the hands and good design of the potter, men resist God’s honorable and good purpose for their lives.

- As such, it is neither Isaiah nor Paul’s intention to criticize men who question God’s right to make them sinful, unrepentant men.

- Isaiah’s intention is to criticize men who reject the proper instruction of God.- Since Paul is quoting Isaiah, we must assume…

- a) that Paul understands what Isaiah is stating, - b) that Paul knows his audience will understand it as well, - c) and that Paul intends to use Isaiah’s point to strengthen his own refutation of the objection offered in Romans 9:19.

- And by quoting Isaiah, Paul’s intention is clearly to disprove the compound assertion in verse 19 that

- a) men cannot resist God’s will, - b) that when they do evil they must be doing God’s will,

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- c) and that God should not find fault with them. - By quoting Isaiah, Paul is saying men absolutely resist God and that is why God is hardening and punishing them, just as Isaiah also says.

- Thus, Paul's quote of Isaiah in verse 20 is intended to refute the very doctrine Calvinists believe Paul is trying to uphold. - Calvinists have twisted verse 18-20 around so much that they have reversed its meaning by taking it out of the context of Paul's established pattern of argument.

ISAIAH 29- In fact, although we know from Paul’s use of the specific phrase, “Shall the thing formed say to him that formed it, Why hast thou made me thus?” that Paul is very likely quoting Isaiah 45, we can also look at all the other occasions in the Old Testament where a potter’s clay metaphor is used.

- And in none of them will we find any support for Calvinism in any form. - Perhaps Paul is quoting another passage in Isaiah in which he makes similar statements.

Isaiah 29:13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

- We again call to mind the historical context of this book that the people of Israel have disobeyed God’s Law

- and Isaiah’s book is in part him pleading for Israel to repent by warning them that their doing so will lead to God punishing them.

- With that context in mind, notice first of all that in verse 13, God himself asserts that the Israelites have “removed” their own hearts from him.

- And notice again in verse 15 that God asserts these people were doing evil and saying to themselves that God did not see or know.

- In the immediate context of these statements, we find the familiar comparison to potter’s clay:

- “shall the work say of him that made it, He made me not? - or shall the thing framed say of him that framed it, He had no understanding?”

- God’s intention here is to say- a) that these men remove their hearts from him, - b) then tell themselves that he doesn’t know or see, - c) and that their rejection of his commands and removing their hearts in another direction than what he has commanded is a ridiculous as potter’s clay rejecting the design and qualification of its maker to guide it.

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- So, once again we see that the metaphor of the potter’s clay actually contradicts the hypothetical objection cited by Paul in Romans 9:19.

- In Isaiah 29 the answer comes back resoundingly that when men do evil, - 1) they are indeed resisting God - 2) and it is for their resisting God that they are being hardened and punished, not the other way around.

- In saying this, God’s words in Isaiah 29 affirm our interpretation that in Romans 9:20 Paul is actually stating that men do indeed first resist God’s good instructions of their own accord BEFORE God brings down hardening and punishment upon them.

- And thus, Paul is refuting the objection in Romans 9:19 - 1) that God should not find fault with men - 2) because their evil doing is in accordance with his irresistible will,

- just as the Israelites of Isaiah’s day were facing impending destruction because they were resisting God’s commands.

ISAIAH 64- The potter’s clay metaphor is also employed in Isaiah 64.

Isaiah 64:5 Thou meetest (06293) him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. 6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. 8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. 9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. 10 Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. 11 Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.

- Notice that verse 5 begins by talking about those that remember God in his ways - AND immediately contrasts remembering God’s ways to the Jewish people of Isaiah’s day who sinned.

- Verse 6 and 7 again declare that the people had committed iniquity. - Thus, this passage clearly depicts resisting God as not only possible but as the reason that punishment comes.

- For verses 5 declares that God is angry because the people had sinned - and verse 7 declares that the reason they are consumed is “because of [their] iniquities.”

- These iniquities, this resisting of God’s command, IS what caused the people to be punished. - The sins of the people are depicted as being a resistance to God, to his work as the Potter, NOT a compliance with his irresistible will.

- Furthermore, the fact that the sins of the people are not something done in accordance with God’s irresistible will is proven again by verses 8-10.

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- In verses 8 and 10, the very same verses where the potter’s clay metaphor is employed, God’s working with the Jewish people is also compared to the work of a father with his children. - This is very similar to Isaiah 45, in which the pottery metaphor is also used and in which God also compares the disobedience of the Jews of that day to a child disagreeing with its parents,

- saying, “Woe unto him that saith unto his father, What begettest thou? - or to the woman, What hast thou brought forth?”

- As we said during our examination of Isaiah 45 above, surely no godly parent would seek to make their child evil.

- Therefore, we cannot assume Isaiah is writing this metaphor to uphold God's right to make us evil. - Instead, we must conclude that Paul and Isaiah are both upholding that like parents, God wants to mold us into good, responsible people,

- but like children resisting their parents’ instruction, and like clay resisting the hands and good design of the potter, men resist God’s honorable and good purpose for their lives.

JEREMIAH 18- the potter’s clay metaphor is also employed in Jeremiah 18.

Jeremiah 18:1 The word which came to Jeremiah from the LORD, saying, 2 Arise, and go down to the potter's house, and there I will cause thee to hear my words. 3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels. 4 And the vessel that he made of clay was marred (07843) (8738) in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5 Then the word of the LORD came to me, saying, 6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. 7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; 8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. 9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.

- 1) First of all, it is interesting that the historical setting in which Jeremiah wrote is very similar to Isaiah.

- Two of the chief themes in Jeremiah’s writings are - a) that the kingdom of Judah had resisted God, turning away from God’s commands, - b) and that God was sending destruction upon them for this resistance.

“Jeremiah – Hebrew prophet, reformer, and author of an Old Testament book that bears his name…his spiritual leadership helped his fellow countrymen survive disasters that

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included the capture of Jerusalem by the Babylonians in 586 BC and the exile of many Judaeans to Babylonia.” – Britannica.com

“Jeremiah, book of the Bible – a book of the Bible, comprising a collection of prophetic oracles attributed to Jeremiah, a prophet who preached (c.628–586 B.C.) in Jerusalem under King Josiah and his successors. His message indicts his contemporaries for social injustice and religious apostasy…One analysis of the book would be as follows: introduction; oracles against Judah and Jerusalem denouncing social injustice, immorality, and breaking covenant with God with warnings of imminent destruction of the city…Babylon as God’s agent in the coming destruction…” – The Columbia Encyclopedia, Sixth Edition. 2001.

- 2) Second, we should take note that the clay is marred in the hand of the potter. - This word for marred in the Hebrews is “shachath” (Strong’s No. 07843), which means, “corrupted.”

- It is the same word used in Genesis 6:11-12 to state that mankind had corrupted itself and its ways upon the earth.

- Behind the Strong’s number in the passage above there is another number in parenthesis, which is the number denoting the conjugation of the verb.

- The verb “marred” is conjugated in the Niphal. The definition of Niphal tells us the following:

08833 Niphal a) Niphal is the "passive" of Qal-see 08851 b) Niphal sometimes expresses a "reflexive" action.

- As we can see, “marred” here in Jeremiah it is rendered in the passive tense, so that responsibility for this corruption is NOT necessarily placed upon the potter.

- Instead, it is a simple statement of fact, “the clay was marred.” - No claim is made for how or who was responsible - although we do know this took place when the potter was trying to work with it.

- However, this particular verb conjugation (Niphal) also denotes the reflexive, which means that a very probable indication of this verse is that the clay corrupts itself.

- And the rest of this passage tells us with absolute certainty that the corruption of the clay was against the intent of the potter, NOT in accordance with his intent.

- In other word’s the potter was trying to do one thing with the clay, but instead the clay became corrupt and would not go along with his efforts to mold it as he desired.

- We know because immediately after verse 4 tells us that the clay is corrupted while in the potter’s hands, it goes on to tell us that because of this corruption, the potter has to make it instead into another vessel.

- Thus, it says, “clay was marred in the hand of the potter: so he made it again another vessel.”

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- If the marring of the clay in the potter’s hands refers to something that the potter did intentionally to the clay, then why would he make it into something else? - Clearly what is going on is that the clay has become corrupt, causing the potter to abandon his original plan for it and make it into something else, something fit for corrupted clay.

- This bears striking resemblance to Paul’s own sentiments when he himself employs the potter’s metaphor in Romans 9 and says in verse 21 and 22

- that God has the right to make the clay into vessels of dishonor after working with and enduring that clay with longsuffering, - no doubt as God, like the potter here in Jeremiah, tried first to mold it into something good but it resisted.

- The rest of this passage in Jeremiah 18 also bears out that there is a change of plans with regard to the potter’s intent depending on how the clay acts, so to speak.

- For, in verse 7-10 we see clearly that God says if his plan is to destroy a nation and he has declared this, if the nation repents, God will not destroy them. - And if he plans to bless a nation, and they turn to evil (i.e. become corrupt), he will not do them good as he planned.

- Paul speaks of this very same thing in Romans 11:17-24 regarding the nation of Israel and the Gentile nations

- Thus, in the same way that the potter has to mould the clay into something else, something different, if it becomes corrupt…

- so too God will do to people and nations different than he planned depending on their own choice to turn to evil or good.

- Jeremiah 18 clearly tells us that just as a potter has good intentions toward his clay, to mold it into something beautiful and worthy of honor, so God had good plans and good intentions toward the people of Isaiah’s day.

- But, like the men in Genesis 6:11-12 corrupted themselves and their ways, the people of Isaiah’s day corrupted themselves,

- turning from the good commandments of God - and doing evil in God’s sight,

- causing God to change his plans for them - and to bring about punishment instead of the blessings he had intended.

- very similar to the impending judgment on Jerusalem that was pronounced by Jesus during his first advent

Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

Luke 13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth

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gather her brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

- hardening an otherwise still soft and moldable clay vessel which refuses to conform to the potter’s designs is always the last step before smashing it to pieces, which is a metaphor for judgement and punishment

Psalms 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.

Isaiah 30:12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: 13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. 14 And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.

NOTE: From Isaiah 30:12 that the punishment is coming to them “because they despised God’s words” of instruction and warning.

Jeremiah 29: 4 Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents…5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind…10 Then shalt thou break the bottle in the sight of the men that go with thee, 11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.

NOTE: - Jeremiah 29 goes on to describe that the Israelites had done the very practices that God instructed them NOT to learn from the heathen way back in Deuteronomy 12:28-31.- So, once again, the picture is of a people who HAVE frequently resisted the instruction and intent of the Master Potter for righteousness and blessing

- and are now being hardened in that state so that they can be smashed in punishment.

Deuteronomy 12:28 Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the LORD thy God. 29 When the LORD thy God shall cut off the

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nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; 30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

Revelation 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

- And of course, such a place of dishonor and destruction is all that is fit for clay, which even after many warnings and much longsuffering continues to resist the good intentions of the potter.

- These then are the sentiments that Paul uses to refute the questions in Romans 9:19 that men reject God because he hardens them AND that God’s will on the matter is irresistible

- There is no place in this entire passage where either God or the potter is put in a position of controlling the choice to turn to good or evil.

- To the contrary, this passage directly asserts that God’s plan for men always starts off good and with blessings, - that he endures their resistance attempting to win them back, - but men do indeed resist God’s will - and only because of that prolonged resistance is God forced to abandon his good plans for them and instead treat them as vessels fit for destruction and dishonor.

- God finds fault precisely because men do resist his good plans for them. - Furthermore, the statements from God himself that if a nation he has promised to do good toward turns instead to evil, God will relent of that good and do evil to it instead completely demolishes both the Calvinist doctrines of Irresistible Grace and Perseverance of the Saints (Eternal Security)

- which assert that those who receive God’s grace cannot turn back away from him.

- As we can see, whether its Isaiah 45, Isaiah 29, Isaiah 64, or Jeremiah 18, every time the potter’s metaphor is used it contradicts the objection in Romans 9:19

- and instead asserts that when men do evil, they are indeed resisting God - and it is for their resisting God that they are being hardened and punished, not the other way around.

- So, when Paul quotes Isaiah’s use of the potter’s clay metaphor in Romans 9:20 to support his “No” response to the question in verse 19, we know that Paul is also denying the premise of verse 19’s objection and asserting quite to the contrary of verse 19 that…

- a) when men do evil, they are indeed resisting God, - b) which is BOTH

- why God is hardening and punishing them

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- and why his doing so is just, - just as was the case with the people of Isaiah’s day, who were resisting God’s righteous commands and were about to be punished for it

CONCLUSIONS- These sentiments are worth repeating, because they are important.

- The meaning of the potter’s clay metaphor is well-established by its repeated use in the Old Testament. - the potter’s clay metaphor is never, ever used to assert…

- 1) that men cannot resist God’s will - 2) or that when men do evil they are simply acting out God’s irresistible will or purpose for them.

- Instead, again and again and again the potter’s clay metaphor is always used to: - 1) ridicule those who ARE resisting God’s good intentions for them,- 2) to illustrate how foolish such resistance is, - 3) and to state that harsh treatment from God is coming precisely because of their resisting his good intentions.

- And by quoting this Old Testament metaphor, we know that is Paul’s intention as well.

- Paul is simply quoting Isaiah and Jeremiah’s testimony against them – that they do indeed resist God AND that is why God finds fault and why his wrath has come.

- So, when Paul cites his opposition as saying in Romans 8:19, “Well how can God find fault with men when they sin? Isn’t their sin just them carrying out God’s irresistible will for them?”

- by quoting this established Old Testament metaphor, Paul’s clear answer to the question is, “No rather, God’s harsh sentence comes precisely because those men ALREADY have resisted his attempts to mold them into something good.” - this is particularly relevant since Paul is addressing in Romans 9 the issue of why God is hardening some of the Jewish people – by quoting Isaiah and Jeremiah, Paul is pointing out that God is hardening these people and rejecting them as a result of their long history of resisting his instructions

SUMMARY OF HARDENING IN THE BIBLE- The Biblical teaching of hardening is as follows.

- Men resist God’s good intentions for them. - In doing so, they store up wrath and punishment for themselves,

- even as Romans 2:4-5 states:

“Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.”

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- In some cases, when the punishment itself involves a necessary and key part of God’s greater plan for salvation, he hardens the resisting men in order to ensure that this key component,

- such as the establishing of his power in the Exodus - or the crucifixion of Jesus Christ for our sins, takes place.

- Once that key part of his plan is accomplished, the hardening is lifted, at least on God’s part,

- although because hardening also involves the will of those who are hardened, some remain stubborn of their own accord, - despite scriptural appeals for them to turn away from their stubbornness

- see Deuteronomy 15:7, 1 Samuel 6:6, Psalms 95:8, Hebrews 3:8, 15, Hebrews 4:7

- Clearly “hardening” in the Bible is Instantial NOT Inherited- Instantial = occurring at particular instances ONLY, especially key points in God’s plan, such as Pharaoh or first-century Israel- Inherited = all men are born hardened, which they inherit from Adam

- Thus, the Bible presents hardening as unusual INSTANCES outside of the normal state of fallen man, even a man such as Pharaoh, which occur to CERTAIN INDIVIDUALS, such as Pharaoh at key times in God’s plan

- Consequently, the Biblical concept or hardening lends no support to the Calvinist doctrine of Total Depravity, which sees all men as “hardened” or unable to obey God from conception, due to the sin of Adam.

- we have now disproved all 3 of the Calvinist assertions from Romans 9:18-24- 1. that Paul is using this metaphor to further demonstrate that all men were hardened as a result of sin.- 2. Just as clay has no choice or will, Paul is using clay to teach that men have no will with regard to salvation. - 3. Paul states that God's will cannot be resisted and by this Paul indicates that God's mercy is irresistible.

3. Spiritually Dead a. Key texts

Ephesians 2:1 And you hath he quickened, who were dead in trespasses and sins;

Ephesians 2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

b. Calvinists’ Statements

Reidville Presbyterian Church

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http://www.reidvillepres.org/tulip.phpTTotal Depravity (Total Inability)The person who remains in their original state is not only warped, but they are also dead (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (1 Corinthians 2:14). This is why Total Depravity has also been called "Total Inability."

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.htmlT - Total Inability1. Total Inability or Total DepravityBecause 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, it is in bondage to his evil nature, therefore, he will not - indeed he cannot - choose good over evil in the spiritual realm.

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"T" for Total Depravity. That means that unsaved people are "dead in trespasses and sins." Dead people cannot respond to the things of this life. Dead people can neither hear, see, feel, taste nor smell. Ephesians 2:1 says "And you (Ephesian Christians) [God] made alive who were dead in trespasses and sins." That is, before they became Christians, all members of that church were spiritually dead. They were not able to believe and be saved….they are dead to Christ and to God and to the Holy Spirit. In other words, they weren't ABLE to repent and believe in Christ!


CHAP. IX. - Of Free-Will. 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.

c. Introductory Commentsi. Calvinists often turn to such passages as

these to support their doctrine of Total Depravity

ii. Calvinists use the idea that we are "dead in sin" to convey that being dead means we are wholly unable to choose God.

iii. Calvinism necessitates a very particular and yet unfounded definition of death

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- Particularly, spiritual death. - For Calvinism, it is imperative that

human beings, being sinful, must be in a state where they are as INCAPABLE of making a decision as a dead body is INCAPABLE of walking around on its own.

- Thus, they compare the spiritual deadness of fallen man to a dead body.

iv. It is true that the Bible itself DOES use the term "death" to elucidate what occurs to humans spiritually when we sin.

- However, this Calvinistic comparison to a corpse, particularly the inactivity of a corpse, is entirely inaccurate.

- That is not the comparison the Bible is making, as we will now demonstrate

d. Clarificationi. it is significant that while the Bible does

compare the sinner's spiritual condition to death, it does NOT compare the sinful spirit to a corpse.

- This is significant because death is an event while a dead body is an object.

a. The Bible compares the event.

b. Calvinists are comparing the properties of the object (the dead corpse) and transferring those properties onto the dead spirit.

i. Thus, a Calvinist definition of what it means to be "dead" confuses the cause (death) with the effects (a dead body.)

c. The goal, for Calvinists, is to view the corpse as inanimate, unconscious matter similar to a rock or a lump of coal.

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i. Thus, for Calvinists, the dead body has no capacity for choice.

ii. And, thus, according to Calvinism, the dead spirit has no choice either.

e. Dead to Whom or What?i. First and foremost, when the Bible says that

men are dead in sin, it is primarily referring to the fact that they carry a death sentence for the crime of sinning – it is not necessarily trying to compare them to certain particular characteristics of a dead thing

ii. Calvinists, seizing upon the idea that an unbeliever is a dead spirit, will ask such questions as:

- "Dead to what or rather dead to whom?"

iii. But such a question is really an exercise of begging the question.

- Such a question is ALREADY assuming a particular Calvinist definition of the term "dead."

- More specifically, it assumes that death is defined in terms of what we are "dead to."

- In doing so, this Calvinist definition of death is already viewing death in terms of its "responsiveness" to EXTERNAL things.

- Phrases such as "dead to what?" or "dead to whom?" imply that death, BY DEFINITION, is a state of "unresponsiveness" or "inability to act and interact."

iv. But "unresponsiveness" and "inactivity" is really just an "effect" that death has on a physical body.

- We cannot assume that the effects of death are uniform for all the forms of death

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a. (including physical death, spiritual death, and eternal death.)

- And we will now demonstrate that the effect of "unresponsiveness" ("inactivity") is really an effect

a. that is unique to physical death

b. and does NOT occur with spiritual death.

f. Does Death = Unresponsive?i. Let's consider a corpse and what happens

when people die physically. ii. How do people die physically?

- not in the sense of what specific external event (such as disease or old age or a car accident) causes death

- But in the sense of what happens when a person dies.

iii. When a person dies, the human spirit leaves the human body.

- The human spirit departs and the body ceases to function.

a. Presumably, some critical component or components of the body (such as the brain, the heart, the blood, etc.) cease to perform their proper function.

b. This prompts the human spirit to depart.

c. Once the spirit departs, the entire body, cells and all, ceases to function.

d. And then, no longer invigorated by a spirit, the cells begin to decay.

iv. When humans look at a dead body, we automatically understand 2 things.

- 1) First, it is dead precisely because the human spirit, which formerly animated it, has departed from that body.

- 2) And Second, this is true whenever someone dies whether they were saved or not.

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v. The human spirit, then, acts as an invigorating engine to the human body.

- let's establish that in scripture.

Psalm 146:(KJV)3 Put not your trust in princes, nor in the son of man, in whom there is no help.4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.

- The Hebrew word the King James Version translates as "breath" in verse 4 is "ruwach," which is the Hebrew word for "spirit."

- In fact, the NIV translates it as such.

Psalm 146:(NIV)3 Do not put your trust in princes, in mortal men, who cannot save.4 When their spirit departs, they return to the ground; on that very day their plans come to nothing.

- Below is the definition for this Hebrew word "ruwach" so that you can see for yourself.

07307 ruwach {roo'-akh}from 07306; TWOT - 2131a; n fAV - Spirit or spirit 232, wind 92, breath 27, side 6, mind 5, blast 4, vain 2, air 1, anger 1, cool 1, courage 1, misc 6; 3781) wind, breath, mind, spirit1a) breath1b) wind1b1) of heaven1b2) quarter (of wind), side1b3) breath of air1b4) air, gas1b5) vain, empty thing1c) spirit (as that which breathes quickly in animation or agitation)1c1) spirit, animation, vivacity, vigour1c2) courage1c3) temper, anger1c4) impatience, patience1c5) spirit, disposition (as troubled, bitter, discontented)1c6) disposition (of various kinds), unaccountable or uncontrollable impulse1c7) prophetic spirit1d) spirit (of the living, breathing being in man and animals)1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being1e) spirit (as seat of emotion)1e1) desire1e2) sorrow, trouble1f) spirit

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1f1) as seat or organ of mental acts1f2) rarely of the will1f3) as seat especially of moral character1g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son1g1) as inspiring ecstatic state of prophecy1g2) as impelling prophet to utter instruction or warning1g3) imparting warlike energy and executive and administrative power1g4) as endowing men with various gifts1g5) as energy of life1g6) as manifest in the Shekinah glory1g7) never referred to as a depersonalised force

-Notice that out of 378 occurrences of this Hebrew word, 232 times it is translated as- either "Spirit" (referring to the Spirit of God) - or "spirit" (referring to the spirit of man or an angelic being)

- That means that roughly three fifths, or sixty percent, of the time this word is used, it is refers to a spirit.

- That frequency vastly outnumbers the next closest competing translation of this Hebrew word.

- Ruwach is translated "wind" 92 times, a little more than 1 fifth or twenty percent of the times ruwach occurs.

vi. So, when Psalms 148:4 says that the "ruwach" of a man departs and his body returns to the ground, it is referring to his spirit departing from his body.

- And the New Testament explicitly corroborates that fact.

James 2:26 For as the body without the spirit is dead, so faith without works is dead also.

- Just like Psalms 148 says that when the human spirit departs, the human body returns to the ground and begins to decompose, James likewise tells us that the body without the spirit is dead.

vii. Thus, from both Psalms and James we can clearly see that according the Bible, the human spirit acts as the invigorating engine of the body.

- And since this is true whether a man is saved or not, we know that even a dead spirit does NOT cease functioning.

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a. The spirit continues to function and invigorate the body even when that spirit is dead.

(SIDENOTE: This also proves another related and essential point – that all men, saved and unsaved, have spirits. For another proof on this sidepoint, see the ADDENDUM.)

viii. What does this information tell us about the Calvinists comparison of an unsaved spirit to a dead body?

- Well, a dead body doesn't function. - In fact, a dead body has lost all of its

primary functions. a. It does not act on or interact

with the physical environment.

b. It is inanimate, meaning, it does not move.

c. It's like a rock or a lump of coal.

d. It begins to decompose and return to general dust and dirt.

ix. But is a “dead” spirit just as nonfunctioning? - No. A “dead” spirit still functions. - In particular, a dead spirit still

continues to carry out one of its primary functions: the function of animating the human body.

- So, unlike a dead body which no longer functions, a dead spirit still does function.

- And that distinction makes all the difference in the world.

- earlier we noted that Calvinists confuse the effects of the event with the event itself

a. Calvinists confused the effects that death has on the body with the very definition of death in general.

b. The result is that Calvinists assume that part of what it means to die is to lose functionality.

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i. Because the body loses all functionality in death, Calvinists assume a dead spirit has also lost its functionality.

ii. Because communicating with God is one of the functions of the human spirit, Calvinists assume a dead spirit cannot communicate with God or reach out to God in any way.

iii. Like a dead body has lost all function, according to the Calvinists, the dead spirit has lost the function of communicating with God.

x. SUMMARY- But, as we have demonstrated, a

dead spirit has not lost all function as a dead body has.

a. A dead body cannot act on anything.

b. A dead spirit still acts on the body to invigorate it.

- Thus we have proven that the effects death has are NOT uniform for all forms of death.

a. In particular, physical death has the effect of causing the body to cease functioning,

b. while spiritual death does not cause the cessation of function.

- Or, to put it even more simply: a. In physical death, the body

becomes inactive. b. But even after spiritual death,

the spirit remains active,

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performing the action of invigorating the body.

- So, we cannot presume a loss of spiritual function just because the term "death" is being used.

a. later on we will examine a more accurate and consistent Biblical definition of death

g. Comparison Concerning Communicationi. The Calvinists comparison of the ability to

receive and respond to communication possessed by a dead body versus a dead spirit is also entirely flawed

- Even during life, the physical body never has the ability to come up with or put forth communication on its own

- Whether the movement of the tongue or a gesture with the hands, etc. the body is merely a vehicle through which the soul or the spirit of a man communicates

ii. Dead spirits (that is unsaved spirits) do communicate

- They communicate during this physical life

- They can communicate even AFTER being separated from the body in physical death

Luke 16:19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him,

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They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

- In Luke 16:19-31 Jesus tells a parable in which a rich man dies and goes to suffer in hell separated by a gulf from Abraham and the beggar Lazarus who has also died.

- There, this rich man, who is obviously unsaved or he would be with Abraham and Lazarus on the other side of the gulf, is able to originate communication back and forth with Abraham. - While this story is a parable and did not actually occur, we have no reason to assume that Jesus expressed an inaccurate depiction of the setting and ability of those in the story.

- On the other hand, if we assume that the setting and activities of those in the parable are inaccurate, we would have to admit that Jesus' depiction of the pre-crucifixion after-life is misleading.

- however, there is no need to assume this parable’s depiction of spirits communicating in an abode of the dead is inaccurate

- 1 Samuel recounts that the prophet Samuel was called up from where he resided within the earth

- and in the account Samuel also speaks- while Samuel is certainly among the righteous and therefore spiritually alive, the fact that he, as a spirit, is able to speak and resides within the earth substantiates the depiction in Luke 16’s parable

iii. for more on this point that dead spirits can communicate, please see the ADDENDUM

iv. CONCLUSIONS- to compare a dead body’s ability to

communicate to a dead spirit’s ability to communicate is UNFAIR because the body, alive or dead, never possesses the power to communicate

- in point of fact, in Luke 16, Jesus states that even the spirits of the unsaved still possess the ability to communicate

h. Defining “Death”i. So, why does the Bible compare being

unsaved to physical death at all? - Or in other words, to what extent are

the death of a body and the death of a spirit alike?

ii. For one thing, calling the unsaved “dead” simply reiterates the death sentence that is

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upon them without necessarily making any comparisons. It refers to the consequence of their actual physical death.

iii. But the question can be formulated even more simply than that; what is the definition of "death?"

- If we can come up with a uniform definition that applies in both spiritual and physical cases then we will know what spiritual and physical death have in common.

iv. Death is by definition a departure (or separation)

- and it is this similarity (the commonality of a departure or separation.) that is conveyed by the Bible between spiritual death and physical death

v. At the very beginning of this segment we cited two verses from Ephesians 2 that demonstrate the concept that unsaved humans are "dead in sin."



- Had the Calvinists read a little farther, they would see the definition of "death" that we have adopted is included in that same chapter only a few verses later.

Ephesians 2:11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

- In the very immediate context of Ephesians 2, we find that the Apostle Paul spoke of our being "dead in sin" as defined in terms our being "far off" and "without God in the world."

- Paul is defining our past position of being "dead in sin" in terms of our being "cut off" from God. - Even so, "death" is by definition a separation.

NOTES:

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- Even the Greek word "quicken" that occurs in Ephesians 2:1 and 2:5 as well as Colossians 2:13 indicates that "death" is defined in terms of separation.




- Now, elsewhere in the New Testament, the Greek word translated into the English "quicken" is Strong's #2227, and it simply means "to bring to life."

- It is the Greek word "zoopoieo." - However, in all 3 of these passages (Ephesians 2:1, Ephesians 2:5, and Colossians 2:13) the Greek word for quicken is a slightly different Greek word.

- It is Strong's #4806, the Greek word "suzoopoieo." - In fact, this word, Strong's 4806, only occurs in these passages in Ephesians 2 and Colossians 2. - Every other time the word "quicken" occurs in the English, it is Strong's 2227.)

4806 suzoopoieo sood-zo-op-oy-eh'-o from 4862 and 2227; TDNT-7:787,1102; v AV-quicken together with 1, quicken together 1; 2 1) to make one alive together 1a) of Christians, with Christ

- "Suzoopoieo" is actually a compound word comprised of Strong's #2227 and the Greek word "sun," meaning "with" (Strong's 4862.)

- As we can see from the definition above, this compound Greek word means not only "to make alive" but a process of making alive "with Christ."

- This indicates that when Paul spoke of our being "dead in sins" in Ephesians 2 and Colossians 2, he meant our separation from God (which ultimately entails our physical death) because that death ended when we were quickened "with Christ."

- The inclusion of the phrase "with Christ" indicates that the separation has ended because we are no longer "far off" as Paul says in Ephesians 2:12, but we are now "with Christ."

- Those who were once separated from God in spiritual death are now brought near to (or brought together with) God in spiritual life.

- Once again, death means separation – spiritual death means separation from God- NOT inactivity and NOT lack of function.

vi. Separation and Eternal Death- To further illustrate that point, we

must recognize that the book of

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Revelation speaks of a general bodily resurrection of not only the righteous but the wicked as well.

a. Therefore, the wicked will go on into eternal damnation with resurrected physical bodies.

b. Thus, they will not be eternally physically dead because their spirits will no longer be departed from their bodies but reunited with them in resurrection.

- But, the wicked spirits will be spiritually dead because they will be separated from God (who departed from them.)

a. And the second death, which is the eternal damnation, is eternal separation from God.

b. Or in other words, it is the state in which God's departure is finalized and the wicked are forever in a state where God has departed from them.

vii. CONCLUSIONS- Thus, Biblically speaking, a correct

definition of death is "a departure or separation."

a. This definition is simple and it works clearly in all three cases: physical death, spiritual death, and eternal death (the second death spoken of in Revelation 19 and 20.)

- The other preferable aspect of this definition is that is minimalist.

a. It assumes only what is necessary

b. without assuming other elements or traits,

i. this is superior since we don't want to assume any more than

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is necessary to explain the factual details.

c. Defining death as a "separation" does just that

i. and it avoids the Calvinist mistake of confusing the effects of death with the event of death itself.

- Calvinists, on the other hand, have defined the event of death in terms of the properties of a dead body, in terms of the effects that this event has on a physical body.

a. Their definition assumes the similarity of the effects of death in both spiritual and physical circumstances.

- And we have shown Calvinists are wrong in making this assumption

a. because a dead spirit still retains at least one function, the function of animating the body,

b. whereas a dead body retains no functions at all.

- Thus, the effects of death in both cases are not uniform.

a. In the physical case, death causes the cessation of all functions.

b. In the spiritual case, we know that all functions do not cease upon death.

c. Thus, we cannot assume the effects of death are uniform in both cases.

- Unfortunately, however, this Calvinist definition of death in terms of assumed uniformity of effects, is not only incorrect, but it is necessitated by their doctrine of the total depravity of man.

a. An unsaved spirit is only "dead" in the sense that God

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has departed from it and that spirit, that man, is condemned to physical death

b. but that does NOT mean that spirit, that man, is unable to make decisions freely including the decision to accept God if such an option were made available by God (such as through the atoning work of Christ Jesus)

- Whether or not a “dead” spirit is able to exercise choice is NOT a foregone conclusion by the mere application of the term "dead."

a. The only thing that is foregone with the application of the term "dead" is that God has, indeed, departed from that person and he or she is condemned to physical death.

4. “Dead IN Sin” vs. “Dead TO Sin”a. Introductory Comments

i. The issue in question here remains the Calvinist claim that a “dead” (i.e. unsaved) spirit is unable to choose God of its own Free Will.

ii. Particularly we will be looking at the scriptural phrase “dead in sins”

- And what that meansb. Key texts




c. First, here again, when the Bible says that men are dead in sin, it is primarily referring to the fact that they carry a death sentence for the crime of sinning

d. Second, we must ask the following question: As Christians, is it possible for us to choose sin and disobedience?

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i. As a matter of common sense, most Christians will accurately answer "yes, we can and do still choose to sin."

ii. Augustine and the Westminster Confession agree that Christians sin AFTER being saved

http://www.pcanet.org/general/cof_contents.htmTHE WESTMINSTER CONFESSION OF FAITHCHAP. IX. - Of Free-Will. 4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly and immutably free to do good alone in the state of glory only.

http://www.bartleby.com/65/or/original.html“Original sin – in Christian theology, the sin of Adam, by which all humankind fell from divine grace. Saint Augustine was the fundamental theologian in the formulatiom of this doctrine, which states that the essentially graceless nature of humanity requires redemption to save it. The purpose of baptism is to wash away original sin and to restore the individual to an innocent state, although even after baptism a tendency to sin remains as a result of original sin.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism – Urged by his friend Marcellinus, who "daily endured the most annoying debates with the erring brethren", St. Augustine in 412 wrote the famous works: "De peccatorum meritis et remissione libri III" (P. L., XLIV, 109 sqq.) and "De spiritu et litera" (ibid., 201 sqq.), in which he positively established the existence of original sin, the necessity of infant baptism, the impossibility of a life without sin, and the necessity of interior grace (spiritus) in opposition to the exterior grace of the law (litera)…” – Catholic Encyclopedia

iii. Scripture

1 John 5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

- Here in John, we see the apostle addressing the issue of what to do when Christian brothers sin.

- Thus, from John's instructions here, we know that John understood that Christians not only could continue to sin, but in some cases would do so.

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http://www.bartleby.com/65/or/original.html


- Not that this excuses sin. - In fact, John says here we are to correct each other from sinning.

1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

- Here again we see very clearly that the apostle John thought it was possible for Christians to sin.

- He writes to instruct them not to do so and to let them know that IF they do so, they have an advocate with the Father, Jesus Christ, who mediates and intercedes for them.

1 John 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

- John states in verse 8 that we deceive ourselves if we say we have no sin. - Does he simply mean "past sins"? - or is he indicating again that Christians can and do (unfortunately) commit sin even when they are saved?

- Verse 9 clearly tells us John is speaking of continuing to sin and not just past sins - because in verse 9 John instructs his audience to confess their sins so that they can be forgiven- Thus, John is indicating this is instruction for how to deal with future sin that will need to be confessed in the future.

- So it is clear from the words of the apostle John that he understood Christians can and would continue to sin (unfortunately) and must continue to confess and repent of that sin.

NOTES:- And Jesus himself instructs us how we are to deal with Christian brothers who sin against us.

Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

Luke 17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

- Here we can clearly see 2 things.

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- First, John's instructions in 1 John 5:16 regarding correcting a brother who sins originates from and perfectly parallels Jesus' instructions here in Matthew 18:15 and Luke 17:3. - Both John and Jesus understood that Christian brothers would continue to sin and so they gave instructions regarding how that sin should be dealt with.

iv. RELEVANCE- Now that we have established that

Christians can and do continue to choose to sin after they come to Christ we will move on to the second part of our study.

- As we have seen, Calvinists use such passages as Ephesians 2:1,5 and Colossians 2:13 to support the Calvinist doctrine that being "dead in sin" means being unable to choose God of our own Free Will.

- However, despite the Calvinist central appeal to SINNERS being "dead IN sin," throughout the New Testament, particularly in Romans, the Bible has much to say about CHRISTIANS being "dead TO sin."

- Keep in mind that the phrase "dead IN sin" only occurs 3 times (Ephesians 2:1, 2:5 and Colossians 2:13.)

v. Scripture and “Dead TO Sin”

NOTES:- Speaking of Christ Jesus in Romans 6:7 Paul states a simple truth, "For he that is dead is freed from sin."

- The idea is that by death, we become "dead TO sin" - and Christians, "being buried into Christ's death in baptism" are likewise "dead TO sin." (Romans 6:3-6)

Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:8 Now if we be dead with Christ we believe that we shall also live with him:

- Note: In verse 2, Paul says we are "dead TO sin" - and here in verse 8, he says we are "dead WITH Christ" - indicating that these two phrases are synonymous.

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- The idea is that by being "with Christ" we are "dead TO sin."

Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

- Note: We see that continuing throughout chapter 6, Paul is instructing Christians to consider themselves with Christ to be "dead TO sins."

Romans 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

- Note: In verse 10, Paul asserts that being "in Christ" the "body is dead because of sin." - Now, we know Paul is talking about Christians who are alive, - so their bodies are not dead in the sense of physical death.

- Rather, Paul is asserting that being in Christ, the sinful nature of the flesh is dead. - And in verse 13, Paul instructs that WE are to put to death those sinful deeds of the body.)

Colossians 2:20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances

- Note: Again, here we see Paul describing Christians as being "with Christ" dead TO or FROM the rudiments of the world.

- However, Paul is still concerned that these Christians are living "as though they were in the world" despite the fact that they are supposed to be dead to the world.

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

- Note: This passage is very similar to Romans 6:11-13 and particularly Romans 8:10-13. - Paul uses the same idea of "mortifying" the deeds of the body.

- In Romans 6, Paul instructs us to "think of ourselves as dead TO sin" - but here in verse 3 he refers to it as a fact, saying "For you ARE dead."

- So, it is not as though scripture simply tells us to “act as if" we are dead TO sin

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- instead, scripture actually declares this to be a matter of fact, that in Christ we are dead TO sin

2 Timothy 2:11 It is a faithful saying: For if we be dead with him, we shall also live with him:

- Note: This phrase "dead with him" is the same one used by Paul in Romans 6:8.

1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

- Note: Peter and Paul are in agreement. Christians are "dead TO sin."

SUMMARY- These passages represent the opposite of what is presented in such passages Ephesians 2:1,5 and Colossians 2:13.

- In Ephesians 2:1,5 and Colossians 2:13, SINNERS are depicted as being:- a) "dead IN sin" - b) and "cut off" from God (Ephesians 2:12-13.)

- In Romans 6:1-2, Romans 6:8, Romans 6:11-13, Romans 8:10-13, Colossians 2:20, Colossians 3:1-5, 2 Timothy 2:11, and 1 Peter 2:24, CHRISTIANS are presented as being

- a) "dead TO sin" - b) and "alive TO God with Christ."

- However, (and here is the key), even when we are "dead TO sins in Christ," Christians are still capable of choosing to sin.

- So, if when we are "dead TO sin" we can still choose sin, then when we are "dead IN sin," (or "dead TO God") we must still be able to choose God.

- The fact that when we are "dead TO sin" we can still choose that which we are “dead to” proves that nothing about the term "dead" or "death" in any way implies we are unable to choose that which we are “dead to.”

- So, even when people are spiritually dead and so are "dead TO God," there is no reason to think we are unable to choose that which we are dead to, namely God. - Just as when we are "dead TO sin" we can still choose to return to sin, when we are "dead TO God" we can still choose to turn to God and repent.

- (NOTE: Even if a man recognized his sin and repented and sought to choose God’s way, without God’s choice to send Christ to atone for our sins, he would remain condemned to separation from God and to physical death without resurrection. Thus, we are still in need of a Savior.)

- Therefore, the Calvinist claim that being spiritually dead means we cannot choose God is incorrect and completely unwarranted by the way the New Testament uses of the term "dead."

vi. An Ongoing Process?- Calvinists may suggest that these

passages, which we have covered

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above are simply describing Christians undergoing a process of dying to sin

a. during which it is still possible for them to choose sin

b. until the process becomes complete at which point the Christian will be incapable of sin.

- However, if such a defense is offered the question arises how the Calvinist could then object to a Free Will Proponent's similar interpretation of our being "dead IN sin."

a. Free Will Proponents could suggest that man is in a process of dying to God

i. during which it is still possible for him to choose God

ii. until that process becomes complete (at hardening but more generally upon death) at which point he will be incapable of choosing to turn to God.

- Since scripture does not distinguish qualitatively between our being "dead IN sin" and our being "dead TO sin" no valid objection can be made to interpreting the "death" involved in both as being the same.

a. Put simply, IF the Calvinist believes our being "dead TO sin" is a process during which we can still choose to sin,

b. THEN the Calvinist must concede that our being "dead IN sin" or "dead TO God" can also be a process during which we are still capable of choosing God

****

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b. Unconditional Electioni. Already Covered:

1. “Chosen” and “Elect”a. similar to harvest imageryb. chosen because of desirable traits

2. Some wiser than others3. Some better than others4. What God Determines? (and what He does not)

a. NEVER “who”b. ONLY the manner and means of salvation

5. “According to God’s purpose” and Logical fallaciesa. Complex Cause

i. exclusive causationii. ultimate causation

ii. Additional Concepts1. God’s omniscience and foreknowledge depicted in terms of

vision or perception

Genesis 1:4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

Genesis 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

NOTE: The earth produces grass, herbs, and trees, and fruit and it is declared “good” in God’s sight.

Genesis 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Genesis 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

Genesis 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

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Genesis 6:11 The earth also was corrupt before God, and the earth was filled with violence. 12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

Psalms 14:2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.

Psalms 102:19 For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth;

Deuteronomy 11:12 A land which the LORD thy God careth for: the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year.

1 Kings 15:5 Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.

1 Kings 15:11 And Asa did that which was right in the eyes of the LORD, as did David his father.

1 Kings 16:25 But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.

1 Kings 22:43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

2 Chronicles 14:2 And Asa did that which was good and right in the eyes of the LORD his God:

2 Chronicles 16:9 For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.

NOTES: God’s goal in searching the earth is to work mightily on behalf of those whose HEARTS are perfect toward him, i.e. who love him.

2 Chronicles 21:6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD.

2 Chronicles 29:6 For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the habitation of the LORD, and turned their backs.

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Psalms 11:4 The LORD is in his holy temple, the LORD‘S throne is in heaven: his eyes behold, his eyelids try, the children of men.

NOTE: Psalms 11 states that God looks (at the heart, as we will see below) in order to try the children of men.

Psalms 34:15 The eyes of the LORD are upon the righteous, and his ears are open unto their cry.

1 Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good?

NOTE: The similarity between verse 13 and Paul’s comments in Romans 8:31, after Paul makes his central comments on God searching the hearts and foreknowledge: “31 What shall we then say to these things? If God be for us, who can be against us?”

Proverbs 5:21 For the ways of man are before the eyes of the LORD, and he pondereth all his goings.

NOTES: God looks and considers the things that men do.

Proverbs 15:3 The eyes of the LORD are in every place, beholding the evil and the good.

Jeremiah 52:2 And he did that which was evil in the eyes of the LORD, according to all that Jehoiakim had done.

Amos 9:8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD.

a. From these passages above we see that God is frequently depicted as “looking” at men to see if they are doing good or evil

i. Similar to the pattern in Genesisb. God’s intention is to reward them or punish them

according to what he seesc. This is the backdrop for Romans 8

2. God searching men’s hearts

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a. Not only do we see that God’s knowledge of men is depicted in terms of “looking to see if they are good or evil”

b. BUT we specifically see this described in terms of God searching men’s hearts


NOTE: - The phrase “if thou forsake him, he will cast thee off for ever” is linked to the statement that God searches men’s hearts and the instruction to Solomon to served God with a perfect heart.- This will be identical to Paul’s statement in Romans 11, which we will look at below.

Jeremiah 17:10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

NOTE: God declares that his purpose in searching the heart is to give every man according to that man’s ways.

Psalm 44:20 If we have forgotten the name of our God, or stretched out our hands to a strange god; 21 Shall not God search this out? for he knoweth the secrets of the heart.

Psalms 139:23 Search me, O God, and know my heart: try me, and know my thoughts:

c. The New Testament affirms this as well

Acts 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,

i. Here, although in the smaller and more practical context of selecting a replacement for Judas Iscariot, the disciples assert the understanding that God “choses” based upon his knowledge of the heart

d. We saw this process explicitly described concerning Saul and David

i. When it came to the prospect of choosing a king, the people valued Saul’s outward appearance

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1 Samuel 10:22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the LORD hath chosen (0977), that there is none like him among all the people? And all the people shouted, and said, God save the king.

ii. But although noble in outward appearance, Saul disobeyed God

- And for this reason, God sought to “choose” someone else

a. Someone who loved the Lord and was “after the Lord’s own heart”

b. Someone who would keep his commands


- Such a man is described as being better than Saul, who disobeyed and was not lovingly “after the Lord’s own heart”

1 Samuel 15:10 Then came the word of the LORD unto Samuel, saying, 11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king…28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

- So, when God chose David, he informed Samuel that His choice was based upon “looking at the heart”

1 Samuel 16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons…6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely

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the LORD’S anointed is before him. 7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen (0977) this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen (0977) this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen (0977) these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

- David was God’s chosen because of what God looked at and saw in his heart

Psalms 89:3 I have made a covenant with my chosen (0972), I have sworn unto David my servant, 4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

- And the Bible specifically tells us exactly what it was that God saw in David’s heart that caused him to choose David and which made David better than Saul

1 Samuel 13:14 But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.

1 Samuel 15:28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

1 Samuel 28:16 Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy? 17 And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David: 18 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.

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- David was chosen in contrast to Saula. Based upon what God saw in

his heartb. Based upon what was in

David’s heart that was not in Saul’s heart

i. David loved God – was a man after God’s own heart

ii. David would keep God’s commands

iii. All this is the theological background that Paul brings to Romans 8

e. So, the Bible specifically states that God searches men’s hearts in order to determine how to treat them (– in order to determine whether or not they will be “chosen”)

3. There are only 5 passages in the New Testament that use the Greek word for “foreknow” that appears in Romans 8

a. The Greek word is “proginosko” (Strong’s No. 4267), which means “to have knowledge beforehand”

i. It is a compound of 2 other Greek words (pro – 4253 and ginosko – 1097), which simply mean “before” and “to learn to know, know, perceive”

4267 proginosko from 4253 and 1097; TDNT-1:715,119; v AV-foreknow 2, foreordain 1, know 1, know before 1; 5 1) to have knowledge before hand2) to foreknow 2a) of those whom God elected to salvation 3) to predestinate

4253 pro a primary preposition; TDNT-6:683,935; prep AV-before 44, above 2, above ... ago 1, or ever 1; 48 1) before

1097 ginosko

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a prolonged form of a primary verb; TDNT-1:689,119; v AV-know 196, perceive 9, understand 8, misc 10; 223 1) to learn to know, come to know, get a knowledge of perceive, feel 1a) to become known 2) to know, understand, perceive, have knowledge of 2a) to understand 2b) to know 3) Jewish idiom for sexual intercourse between a man and a woman 4) to become acquainted with, to know

b. 2 of those occurrences have to do with normal human knowledge in the sense of knowing something for a while/over the course of the past

Acts 26:4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew (4267) me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

2 Peter 3:15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before (4267), beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

c. 1 of these occurrences speaks of Jesus Christ and his sacrifice being foreknown before the foundation of the world

i. As such, it likewise, does not pertain to God’s foreknowledge and choosing of the elect

1 Peter 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained (4267) before the foundation of the world, but was manifest in these last times for you,

d. The remaining 2 of these occurrences are the only ones that deal with election

i. They are found in Romans 8 and 11, which we will look at in depth below

4. there are also 2 occurrences of a related Greek word “prognosis” (Strong’s No. 4268), which is derived from “proginosko”

4268 prognosis

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from 4267; TDNT-1:715,119; n f AV-foreknowledge 2; 2 1) foreknowledge 2) forethought, pre-arrangement

5. there are also 2 occurrences of a related Greek word “prognosis” (Strong’s No. 4268), which is derived from “proginosko”

a. the first occurrence deals with God’s foreknowledge of the crucifixion of Jesus Christ and does NOT pertain to God’s choosing of the elect

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge (4268) of God, ye have taken, and by wicked hands have crucified and slain:

b. the second occurrence is in 1 Peter 1 i. it does deals with God’s foreknowledge and

God’s choosing of the elect- we will examine it below

6. Romans 8

Romans 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

NOTES:- 1) This entire passage begins with two statements

- a) God searches men’s hearts- b) the group in focus is “those that love God”

- THEN, verses 29-30 detail how God “works” things for “those that love him”- a) God foreknows who will love him- b) then God predetermines that those who love him will be conformed to Jesus Christ- c) then God invites or calls - d) then God provides justification through the atonement- e) then God will glorify their bodies, so that their bodies are like the body of the resurrected Jesus Christ, when he returns (- thus, they are completely conformed to Christ’s image)

- the entire process is predicated or conditioned upon whether or not a person loves God- For all these things are done for those that love him

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- thus, this passage, very often quoted to support “Unconditional Election,” actually clearly asserts that God’s election is conditional upon loving God

- 2) this passage is about those that love God- it makes NO claims or comments about those that do no love God

- so, while it affirms that God calls and provides atonement for those who love him- it does NOT deny that the atonement is available to all men or that God invites all men

- while Romans 8 makes no comments concerning the un-elect and to what extent God makes atonement available to them or invites them, other passages of scripture do make clear comments on these points

- the word “called” in Romans 8:28 is the ADJECTIVE “kletos” (Strong’s No. 2822), which means, “called, invited.”- the word for “called” in Romans 8:30 is the related Greek word “kaleo” (Strong’s No. 2564), which is simply the VERB form with the same meaning.

- “kletos” is ultimately derived from “kaleo”

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called (2822) according to his purpose…30 Moreover whom he did predestinate, them he (2564) also called (2564): and whom he called (2564), them he also justified: and whom he justified, them he also glorified.

- the word “kletos” (Strong’s No. 2822) is the same word used in Jesus’ phrase “many are called, but few are chosen”

Matthew 20:16 So the last shall be first, and the first last: for many be called 2822, but few chosen.

Matthew 22: Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take

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him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called 2822, but few are chosen.

- And, of course, the entire parable in Matthew 22 is about God inviting everyone- some turn it down right away- others accept

- some of those who accept also fail to enter- this, of course, refutes both:

- a) Irresistible Grace, since some are declining the invitation- b) Perseverance of the Saints, since some of those who accept the invitation don’t ultimately enter in

- Consequently, in the face of explicit statements elsewhere in the New Testament, the silence of Romans 8 concerning the un-elect does NOT in any way support Limited Atonement or Irresistible Grace, that the atonement of Christ and the calling of God are only available to the elect

- we will cover Limited Atonement more below

- 3) The statement in verse 28 which describes the elect as “them that love God” AND “them who are the called according to his purpose” is meant to affirm the role played by BOTH God and man in the process

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

- election is conditional upon a man loving God- but, since all men have sinned, it ultimately depended on God’s generous choice to show mercy and provide atonement and invite men to repentance

- in this respect, by affirming the roles of BOTH parties, verse 28 mirrors Romans 9:16 which also affirms that men must will but that ultimately salvation depended upon God’s mercy


7. 2 Remaining New Testament passages on “foreknowledge”a. Romans 11:2

Romans 11:2 God hath not cast away his people which he foreknew (4267). Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

- here again, God’s election or rather rejection is NOT unconditional- instead it is based upon what he foreknows

- Romans 11:2 comes AFTER Paul’s assertion concerning foreknowledge in Romans 8:27-30 that God searches men’s hearts

- and it perfectly parallels 1 Chronicles 28:9

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- Here in 1 Chronicles, David tells his son Solomon - a) to make his heart perfect toward the Lord

- (no doubt, just as David was chosen for being a man after God’s own heart)- NOTE the phrase “if thou seek him” implies that the power to do so or not is up to Solomon

- b) that God searches the hearts of all men- c) and that God will either bless Solomon or “cast him off” depending on whether or not Solomon follows David’s instructions and serves God with a perfect heart

- here David passes on to Solomon the model established when God took the kingdom away from Saul for disobedience and gave it to David because God saw in his heart that David loved God and would obey Him

- thus, Romans 11:2, particularly in combination with both Romans 8:27-30 and 1 Chronicles 28:9 clearly proves that God’s election or rejection is CONDITIONAL upon what God sees in a man’s heart, whether or not that man loves God and his heart is perfect toward God

- Notice also that 1 Chronicles also affirms that God will bless or cast off depending on whether or not a man has a willing mind

b. 1 Peter 1:2

1 Peter 1:2 Elect according to the foreknowledge (4268) of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

- 1 Peter 1:2 also affirms directly that God’s election is based upon what God foreknows- in conjunction with all these other passages, we know that what God foreknows, which determines whether he blesses or casts off, is whether or not the heart of a man loves God and whether the mind of a man is willing toward God

8. In contrast, Calvinists might offer Romans 9’s statement concerning God’s foreknowledge

Romans 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

- the simple problem with any Calvinist appeal to Romans 9:11 is that it only denies that God’s election was based upon a consideration of men’s works

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- it in no way denies that God’s election is conditional upon God’s foreknowledge of men’s love for him, willing mind, or belief

- it implies that foreknowledge is at work but not foreknowledge of perfect keeping of the law, which is relevant to Paul’s proof that the Jews are not exempt from the need for Christ due to the Law – the Jews had fallen short also and so Paul is showing that God’s foreknowledge of Jacob was not an election based on who would have perfect works

- This verse does not say that God’s purpose in election is not to deny works or to deny that men play a voluntary role or to show his unilateral determinism

o God’s purpose is not stated in this verseo God’s purpose is stated in chapter 8, where it is conformity to Jesus Christ

- This verse is simply saying that God’s purpose of conformity to Jesus is accomplished by God’s invitation (calling), which is an act of mercy, rather than being established by works due to the fact that all men are sinners and need mercy

- The connection to calling as the means of accomplishing God’s purpose coupled here with foreknowledge demonstrates:

o That God used foreknowledge (rather than determinism) to ensure that some sinners would accept his invitation to faith, repentance, and salvation

iii. CONCLUSION1. the Bible clearly and repeatedly teaches that election is

CONDITIONALa. the conditions are articulated by scripture as:

i. that men love Godii. that men have a willing mind

iii. that men believe Godiv. that men will value keeping God’s

commands- for even David did not keep God’s

commands perfectly

1 Kings 15:5 Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.

- Thus, election is not based upon a. our having perfectly kept all

the requirements of the Lawb. our having perfectly avoided

sinc. any particular righteous work

or works that we have done, particularly in the sense that all our good works cannot atone for or cover our sins

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2. those who have these qualities are “the elect” or “chosen” from all the harvest of mankind

a. and they are better than those who don’t have them, since they are possessed of the desirable traits

3. of course, all of this fits perfectly with the numerous statements throughout scripture which assign responsibility, and consequently, ability and power to men for whether or not they obey God and remain in faith

a. so much so that, as we have seen, even Calvinists admit to human responsibility even though it contradicts their primary premise that God alone determines who obeys and believes and to what extent

i. including in the Westminster Confessionb. so, Free Will theology reconciles this conflict (or

“tension” as Calvinists call it) that Calvinism inherently admits to and cannot resolve

i. and, as we have shown, this Free Will position comes explicitly from SCRIPTURE itself

**** c. Limited Atonement

i. Limited Atonement is mostly a corollary to the other 5 points of Calvinism

1. Since God’s sovereign and sole determinism is the hallmark of Calvinism, humankind cannot in any way be seen as doing something that countermands God’s efforts

2. thus, if God labors to atone for a man, if that man fails to be atoned for, then man’s choice is rendering God’s efforts fruitless AND shows that it is NOT solely up to God, which destroys the backbone of Calvinism

3. this is why Limited Atonement is necessary within Calvinism

ii. Reaffirm clear distinction of the definitions of Limited Atonement1. in our introduction to these Calvinists concepts near the

beginning of the study, we saw that there was some waffling and ambiguity regarding exactly what is “limited” about the atonement

2. what “limited” does NOT refer to:a. Both Calvinism and Free Will agree to the “UN-

limited” SUFFICIENCY of the atonementi. It is not as though the atonement is only

sufficient to save a certain number and beyond that number we’d need another crucifixion and resurrection

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ii. Christ’s atoning work is sufficient to cover any number/an unlimited number of people, no matter how big

b. Both Calvinism and Free Will agree to the “limited” APPLICATION of the atonement

i. Neither side thinks that the atonement is applied even to people who don’t believe or that even those without faith are saved and atoned for

ii. Who the atonement is applied to is limited to those who believe, those who have faith

3. What “limited” does refer to:a. The real disagreement is “who is the atonement

AVAILABLE to?” (OFFERED to, PROVIDED for?)

i. Because Free Will holds that any and all men are capable of choosing to believe, the atonement is provided, available, and offered by God to an UNLIMITED number (in fact, to each and every single man, to all men.)

b. In contrast, because Calvinism holds that men are incapable of choosing to believe and that God determines who will believe, the atonement is only ever provided for, available to, or offered to the very precisely LIMITED number of people that God has selected to make repent and believe

i. Within Calvinism, the rest of mankind never has the atonement available, offered, or provided to them

c. Should be called “Limited Availability of Atonement”

iii. Introductory Comments1. there are really no passages asserting limited atonement

iv. problem passages

Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to

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every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath…

1. Why does God seek to show his mercy and kindness toward those that (according to Calvinism) he has unilaterally selected for damnation in order to show his severity and sovereignty?

2. if these were unilaterally predetermined for wrath and their purpose is to show God’s glory in this fashion, why is God concerned with demonstrating his mercy toward them in such passages?

a. Such persons are not predetermined to be objects demonstrating God’s mercy

b. And in any case, such temporary mercies are a pittance compared to the eternal torment God has assigned for them

3. such passages actually reveal God desires for us to know him as intending mercy and making mercy available to all men, not just some

John 3:16 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. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

- verse 17 states that God's intent was to save the world through Jesus

Romans 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

- This verse plainly states that justification of life comes to the same group of persons who were condemned.

- Therefore, again we see that since each and every man was condemned, God's free gift of salvation was also available to all, each and every man.

1 Timothy 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach.

- In this verse Paul indicates that God is the Savior of all men, attesting directly and clearly that God's offer of salvation is universal in nature.

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- The fact that Paul has included the clause "especially of those that believe" leaves no room for anything less than a completely universal offer of salvation to each and every man

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

- This verse (like 1 Timothy 4:10) is completely irreconcilable with the Calvinist doctrine of Limited Atonement because it clearly establishes that Jesus is the propitiation for not only the sins of believers but also for the sins of the whole world.

NOTES:- the following passages also attest directly to God’s desire and open availability for all men to be saved



Jeremiah 3:12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.

Ezekiel 18:21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from

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his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.



- Doubtless in the following two passages from Matthew 23 and Luke 13, Jesus is referring back to these sentiments expressed in Jeremiah and Ezekiel above when he says that he often in times past sought to gather the children of Jerusalem but they refused his desires.






- NOTE: John 1:9 – the purpose of God sending Jesus was for all men that are ever born - notice that Jesus lights even those who “receive him not”- these verses speak of Jesus as the channel/source of God’s special revelation to men (through the prophets and apostles, etc. whose words are now in scripture as well as the creator of the created order of the world which also reflects the knowledge of God according to Paul)

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John 1:9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not.





2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

CONCLUSION- clearly scripture repeatedly attests not only to God’s attempts to make it absolutely clear by oath that he desires any and every man to be saved and makes salvation available to all men, especially, but not only, to those that believe

4. the Book of Lifea. the Book of Life is a record of the names of those

who are redeemed and will inherit eternal life

Philippians 4:3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Revelation 21:10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God…27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

Revelation 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

b. If your name is not found in the Book of Life, you are cast out and condemned to eternal death

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Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Revelation 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Revelation 20:12 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.

Revelation 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.

c. The Bible clearly records that there are persons whose names were recorded in the Book of Life but were blotted out

i. This means that they were slated for salvation or having believed and received the covenant

ii. BUT that at some point AFTER being slated for salvation, they are rejected and lose their part in eternal life

Exodus 32:32 Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

Psalms 69:28 Let them be blotted out of the book of the living, and not be written with the righteous. 29 But I am poor and sorrowful: let thy salvation, O God, set me up on high.

Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

(Revelation 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.)

d. IF names can be blotted out of the Book of Life, THEN…

i. salvation is open to more than just those who ultimately end up among the elect

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- this disproves the Calvinist doctrine of Limited Atonement

ii. men can truly attain salvation to the point where God recorded their names in the Book of Life and yet NOT perservere and ultimately receive salvation and eternal life

- this disproves the Calvinist doctrine of Perseverance of the Saints (Eternal Security, Once Saved Always Saved)

iii. the only way around this would be to suggest that the names of all men are originally written in the Book of Life and the un-elect are blotted out

- but this destroys Total Depravity because rather than being born under the guilt and condemnation of Adam’s sin, these passages record that men’s names aren’t blotted out of the Book of Life until some point later in their lives

a. rather than at their conception or births or at the Fall of Adam

****d. Irresistible Grace

i. Already Covered:1. logical fallacies – complex cause

a. Philippians – “it is God who works in you”2. clay in the Potter’s hand, who can resist God’s will3. opening of the heart

a. Lydia in Acts4. calling (inward vs. outward) 5. peculiar historical context of first-century Israel and the

dynamic facilitating the crucifixion of the Messiahii. Key supportive phrases or concepts

1. drawing of the Holy Spiritiii. Key supportive passages

1. John 6a. Calvinist quotes

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html

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"T" for Total Depravity. That means that unsaved people are "dead in trespasses and sins." …That is, before they became Christians, all members of that church were spiritually dead. They were not able to believe and be saved…One more verse: Jesus, in John 6:44 says, "No one CAN come to Me unless the Father who sent Me DRAWS him; and I will raise him up (in the resurrection) at the last day."

Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpIIrresistible GraceCan you get away from God's grace? No. The hound of heaven will pursue you until you are happy in God's loving arms. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). People come to Christ when the Father calls them (John 6:44). This truth gives us the confidence that when we share the truth of the Gospel with others, we can trust that the Holy Spirit will draw the elect to God. We don't have to manipulate people or use intimidation tactics to force people into God's Kingdom.

The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/IIrresistible GraceThe result of God's Irresistible Grace is the certain response by the elect to the inward call of the Holy Spirit, when the outward call is given by the evangelist or minister of the Word of God. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). Men come to Christ in salvation when the Father calls them (John 6:44), and the very Spirit of God leads God's beloved to repentance (Romans 8:14). What a comfort it is to know that the gospel of Christ will penetrate our hard, sinful hearts and wondrously save us through the gracious inward call of the Holy Spirit (I Peter 5:10)!

b. scripture

John 6:44 No man can come to me, except the Father which hath sent me draw (1670) him: and I will raise him up at the last day…65 And he said, Therefore said I unto you, that no man can come unto me, except it were given (1325) unto him of my Father.

NOTES:- First, we must interpret verse 65 in light of verse 44

- the two verses are clearly parallel with verse 65 being a reiteration of verse 44- where verse 65 says it must be “given unto” a man by the Father, the Greek word is “didomi,” (Strong’s No. 1325), which very genenically means “to give” (or even “to grant”)

- verse 65’s statement that the Father must “give it” to a man is simply a reference back to verse 44, where Jesus says that Father must “draw” a man

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1670 helkuo or helkoprobably akin to 138; TDNT-2:503,227; v AV-draw 8; 8 1) to draw, drag off 2) metaph., to draw by inward power, lead, impel

1325 didomia prolonged form of a primary verb (which is used as an altern. in most of the tenses); TDNT-2:166,166; v AV-give 365, grant 10, put 5, show 4, deliver 2, make 2, misc 25; 413 1) to give 2) to give something to someone 2a) of one’s own accord to give one something, to his advantage 2a1) to bestow a gift 2b) to grant, give to one asking, let have 2c) to supply, furnish, necessary things 2d) to give over, deliver 2d1) to reach out, extend, present 2d2) of a writing 2d3) to give over to one’s care, intrust, commit 2d3a) something to be administered 2d3b) to give or commit to some one something to be religiously observed 2e) to give what is due or obligatory, to pay: wages or reward 2f) to furnish, endue 3) to give 3a) to cause, profuse, give forth from one’s self 3a1) to give, hand out lots 3b) to appoint to an office 3c) to cause to come forth, i.e. as the sea, death and Hell are said to give up the dead who have been engulfed or received by them 3c) to give one to someone as his own 3c1) as an object of his saving care 3c2) to give one to someone, to follow him as a leader and master 3c3) to give one to someone to care for his interests 3c4) to give one to someone to whom he already belonged, to return 4) to grant or permit one 4a) to commission

- Second, nothing in the definition of the Greek word "draw" implies it is irresistible. - In fact, the same Greek word (helkuo) is used in John 21:6 when referring to the fact that the fishermen's net had so many fish that the apostles could NOT "draw" it in.

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John 21:6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw (1670) it for the multitude of fishes.

- This shows us that on a definitional level, "helkuo" is not compulsory. - just because you "draw" (helkuo) something, doesn't mean it will necessarily come

- While Jesus' use of helkuo in John 6 does indicate that no one can come UNLESS they are drawn it does not indicate the opposite, that if you are drawn, you must come.

(- just as in John 21:6, the fish could not get into the boat on their own, but had to be pulled in by the apostles, and yet though the apostles attempted to draw the fish in, they could not get the fish to come.)

- Likewise, the same is true for the definition of "didomi." - as noted above, two definitions of "didomi" involve "to grant, give to one asking, let have" or "to grant or permit one."

- Ten times it is actually translated "grant."- So there is nothing in the definition of "didomi" that automatically indicates or requires that it is compulsory either.

- (someone can certainly refuse to accept a gift, or to never use it, or to discard it.)

NOTES:- in John 12, Jesus uses “helkuo” again

John 12:32 And I, if I be lifted up from the earth, will draw (1670) all men unto me. 33 This he said, signifying what death he should die. 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

- while in John 6, a passage in which (as we have demonstrated earlier) Jesus is trying to keep the crowds from converting and embracing him as king (in order for the crucifixion to occur), Jesus states that God is only drawing SOME of the Jews

- in John 12, Jesus states that after the crucifixion, God will draw “all men,” using the exact same word for “draw”

- this fits our model perfectly in which we asserted that first century Israel during the 3 ½ years of Jesus’ ministry was a UNIQUE case at a key part in God’s plan

- in which God did not work to draw all the Jews because if they converted in large numbers and embraced Jesus as their Messiah, the crucifixion would not take place- so, God kept the masses at bay, drawing only those men who God knew would produce good fruit in large quantities and even at the price of death- but after the crucifixion, this “hardening” (on God’s part) and selective invitation was lifted and God began to draw all the Jews and all men

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CONCLUSION- there is nothing in John 6, which indicates that the drawing or calling of the Holy Spirit is irresistible

- consequently, John 6 does NOT provide any support for the Calvinist doctrine of Irresistible Grace

iv. Belief First or Regeneration First?1. Calvinists argue that regeneration comes first

a. The Holy Spirit inwardly quickens a man’s dead spirit, effectively causing that man to believe

i. The inward quickening is defined as the rebirth

ii. Thus, in Calvinism, a man is reborn and THEN comes to believe






1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus

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Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace. 2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.


2. in Free Will theology, a. first a man believes, b. THEN a man receives the Holy Spirit who

regenerates him (i.e. the rebirth)3. Analysis

a. The following passages of scripture all present repentance and belief as coming first BEFORE the work of the Holy Spirit coming into our hearts

i. Calvinists appeal to 1 Corinthians 2

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"T" for Total Depravity. That means that unsaved people are "dead in trespasses and sins."…I Corinthians 2:14 says that "... the NATURAL MAN (the unsaved person) does not receive the things of the Spirit of God, for they are foolishness to him (or her); nor CAN he know them, because they are spiritually discerned" (known only through the Holy Spirit). So total depravity means that we were born in unbelief, and our state is hopeless until the Holy Spirit opens our understanding so that we can receive and believe God's Word.

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ii. 1 Corinthians 2 in context

1 Corinthians 2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

NOTES:- the phrase (from verse 10) that “God has revealed them unto us by his Spirit” refers to 2 things:

- a) prophecy of Jesus Christ revealed and spoken through the prophets in the Old Testament, which was now being made known by the preaching of the apostles

2 Peter 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Romans 1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Acts 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

Acts 6:9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10 And they were not able to resist the wisdom and the spirit by which he spake.

NOTE: - The reference in Acts 3:17 to the rulers killing Christ, which is similar to 1 Corinthians 2, where God says that the princes of this world crucified Jesus.

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- Both passages also assert that the suffering of Christ was contained, but not understood, in the words of the prophets since the beginning of the world.

- b) the phrase (from verse 10) that “God has revealed them unto us by his Spirit” refers to the fact that the apostles and disciples spoke these things to the crowd under the influence of the Holy Spirit, who had first contained these things in the scriptures

- furthermore, the revelation of these things at this time has to do with the understanding of them being deliberately withheld from all men PRIOR to the crucifixion so that it would occur, as Paul directly states in verse 8

Acts 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance…14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words…22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

1 Corinthians 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

- the fact that the revelation Paul is talking about is occurring by their speaking, rather than by some inner work of the Holy Spirit on the elect alone is proven directly in verse 7 where he writes, “But we speak the wisdom of God in a mystery”

- thus, there is nothing in the idea of the Holy Spirit revealing that indicates or refers to the Holy Spirit revealing things to individuals inwardly as the Calvinists assert

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- instead, it refers to these things being revealed through the outward preaching of the apostles (and even Christians everywhere, and also contained in the Bible)- of course, many men resisted after hearing the word preached by the apostles (despite the presence of the Holy Spirit in the apostles words and deeds) – Romans 10:9-21

NOTES:- more from 1 Corinthians 2

1 Corinthians 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

NOTES: Verse 12’s statement about “we have received…the Spirit which is of God” is a reference to the coming of the Holy Spirit to the apostles (and Christians everywhere) to help them speak and testify of these things before men.

- it is NOT a reference to an inner work of the Holy Spirit revealing these things to the elect only- this is why the next verse begins with the phrase, “which things we speak”

1 Corinthians 2:13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But the natural (5591) man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

NOTES:- the Calvinist quote above focused on verse 14, asserting that “natural man” refers to the “unsaved man” being incapable of understanding the things of God

- and conversely the Calvinist quote interpreted that those who “are spiritual” and can understand the things of God, was an assertion that those born of the Spirit are by that regenation able to understand and then believe

- but this is NOT the case- by “natural man” Paul is clearly speaking NOT of the unsaved, but of the man, whether unsaved or a fledgeling Christian or a struggline but sincere believer, whose mind is on the desires of the flesh – after all, Paul is writing this as a description of some of those he is writing to (see chapter 3)

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- verse 16 is the closing verse in chapter 2 and chapter 3 begins with Paul’s continuing thought

- notice from verse 1 that Paul is still talking about wisdom being revealed by their preaching

Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

Vocabulary- the Greek word for “natural” man in chapter 2:14 is “psuchikos” (Strong’s No. 5591)

5591 psuchikosfrom 5590; TDNT-9:661,1342; adj AV-natural 4, sensual 2; 6 1) of or belonging to breath 1a) having the nature and characteristics of the breath 1a1) the principal of animal life, which men have in common with the brutes 1b) governed by breath 1b1) the sensuous nature with its subjection to appetite and passion

- the Greek word for “carnal” man in chapter 3 is “sarkikos” (Strong’s No. 4559)

4559 sarkikosfrom 4561; TDNT-7:98,1000; adj AV-carnal 9, fleshly 2; 11 1) fleshly, carnal 1a) having the nature of flesh, i.e. under the control of the animal appetites 1a1) governed by mere human nature not by the Spirit of God 1a2) having its seat in the animal nature or aroused by the animal nature 1a3) human: with the included idea of depravity 1b) pertaining to the flesh 1b1) to the body: related to birth, linage, etc

NOTES:- both “natural man” and “carnal man” are used in contrast to the spiritual man- both “natural man” and “carnal man,” by definition, refer to men who are living with their minds on the appetites of the physical body

- it is clear that Paul is using these 2 words synomously here- and it is clear that Paul’s meaning is similar to Romans 8

Romans 8:5 For they that are after the flesh (4561) do mind the things of the flesh (4561); but they that are after the Spirit the things of the Spirit. 6 For to be carnally (4561) minded is death; but to be spiritually minded is life and peace. 7 Because the

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carnal (4561) mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

Vocabulary- the word for “carnal” in Romans 8 is related to “sarkikos” (sarkikos is derived from it)

4561 sarxprobably from the base of 4563; TDNT-7:98,1000; n f AV-flesh 147, carnal 2, carnally minded + 5427 1, fleshly 1; 151 1) flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts 2) the body 2a) the body of a man 2b) used of natural or physical origin, generation or relationship 2b1) born of natural generation 2c) the sensuous nature of man, "the animal nature" 2c1) without any suggestion of depravity 2c2) the animal nature with cravings which incite to sin 2c3) the physical nature of man as subject to suffering 3) a living creature (because possessed of a body of flesh) whether man or beast 4) the flesh, denotes mere human nature, the earthly nature of man apart from divine influence, and therefore prone to sin and opposed to God

- when we compare chapter 3 to the “perfect” in chapter 2:6, we see that Paul says mature Christians understand while immature Christians struggle to understand – this isn’t about who has sincerely professed Christ or who is ultimately elect and thereby capable of understanding, but about Christians going from a place of immaturity where they still get distracted by worldly things to a place of maturity where their focus is clearly on God

1 Corinthians 2:6 Howbeit we speak wisdom among them that are perfect (5046): yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory…14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

5046 teleios from 5056; TDNT-8:67,1161; adj AV-perfect 17, man 1, of full age 1; 19 1) brought to its end, finished 2) wanting nothing necessary to completeness 3) perfect 4) that which is perfect 4a) consummate human integrity and virtue 4b) of men 4b1) full grown, adult, of full age, mature

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1 Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

- what Paul is saying is that they speak of things requiring wisdom among the mature- but he could not speak of those things to these Corinthians, because their minds were on carnal things and so, as children, they would have been unable to understand them

- thus, the “natural man” is NOT the “unsaved man” or the “unregenerated man” as Calvinists interpret

- instead, the “natural man” and the “carnal man” are those men, who whether Christian or not, still have their minds on the things of the flesh and are thereby BIASED in their minds against the truths of God because the truths of God are against the things that the flesh wants to do

- likewise, the phrase “But God hath revealed them unto us by his Spirit” (in chapter 2:10) refers NOT to a regenerating work in which the Holy Spirit makes an unsaved man “spiritual” and able to understand and believe

- but instead, to the fact that the Holy Spirit was making spiritual truth known through the preaching of the apostles and other Christians- but some men, even converts to Christianity (as seen here in Corinth and in Rome) had trouble understanding Christian teaching because they set their minds still on the desires of the flesh

iii. John 4 and John 7 establish that regeneration by the Holy Spirit comes after belief

John 4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

John 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

- John 7 clearly places believing in Him as coming BEFORE regeneration by the Holy Spirit that produces eternal life.

- first you believe, then living waters of eternal life (which is the regenerative work of the Holy Spirit) will flow in your belly

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- in fact, the way that Jesus words it, this inner work of the Holy Spirit is conditional upon a man first believing

- thus, there is no way that regeneration comes first and produces belief- its completely incompatible with the words of Christ Jesus

Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

NOTE:- the gift of the Holy Spirit here is a reference back to Jesus’ teachings in John 4 and 7 as well as earlier occurrences in Acts, which were counted by the apostles as fulfillments of Jesus’ words in John 7 promising regeneration unto eternal life- 1) here Peter first preaches the message to the crowd, which they hear - 2) then, according to Peter, after they hear they are to repent- 3) then after they repent, God will give them the Holy Spirit- thus, hearing, believing, and repenting, come before receiving the Holy Spirit, who regenerates us in the rebirth

- Paul confirms this same order of events explicitly in Romans 10: preaching, hearing, then believing, then confessing, then salvation

- notice the focus is on special revelation to mankind in general in the form of God’s word through the work of apostles and prophets, God’s “sent ones”

Romans 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God.

- Paul is even more explicit in Ephesians where he places the “sealing” by the Holy Spirit “after” hearing the word and after believing.

Ephesians 1:13 In whom ye also trusted, AFTER that ye heard the word of truth, the gospel of your salvation: in whom also AFTER that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

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- Paul is even more explicit in Ephesians 1- a) here Paul’s model parallels that of Peter in Acts 2 - b) here Paul states that:

- 1) first they heard the word- 2) then they trusted the word and believed- 3) then they received the Holy Spirit, who sealed them for their eternal inheritance

b. CONCLUSIONSi. Scripture, in plain, explicit language from

Jesus, John, Peter, and Paul all declare that belief comes BEFORE regeneration by the Holy Spirit, which produces eternal life

v. Problem Textsa. Acts 7 declares plainly that men do resist the Holy

Spirit

Acts 7:51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

b. Matthew 22i. Many reject the invitation

ii. Others accept yet still fail to enter in ultimately

Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

c. Matthew 5 and Hebrews 6

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i. God sends rain on the just and the unjust

Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

Hebrews 6:4 For it is impossible for those who were once enlightened (5461), and have tasted of the heavenly gift, and were made partakers (3353) of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. 9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

NOTE:- here their “falling away” is not presented as an impossibility WHILE their being “brought back” afterward is presented as an impossibility

- if their “falling away” was an impossibility, Paul would have said so, since he does not shy away from declaring that bringing them back is impossible

- the word “enlightened” (Strong’s No. 5461) comes BEFORE “partakers of the Holy Spirit” is listed

- in the text itself, this “enlightening” corresponds to hearing the Gospel preached which comes before believing and receiving the Holy Spirit- enlightened here refers to the word of God, God’s special revelation through the prophets, apostles, and ultimately Jesus Christ

John 1:9 That was the true Light, which lighteth (5461) every man that cometh into the world.

- In Ephesians, Paul uses this same word for “enlightened” to refer to his work of preaching the gospel in order to get men to believe in Christ, rather than to some inner work of the Holy Spirit

Ephesians 3:8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make (5461) all men see (5461) what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

- 2 Timothy 1:10-11 also affirms that the enlightenment comes through his physical proclamation of the gospel

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2 Timothy 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought (5461) life and immortality to light (5461) through the gospel: 11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.)

Vocabulary3353 metochosfrom 3348; TDNT-2:830,286; adj AV-partaker 4, partner 1, fellow 1; 6 1) sharing in, partaking 2) a partner (in a work, office, dignity)

- concerning the word “partaken” in Hebrews 6:4-9 – they are clearly Christians who have received the Holy Spirit and fellowship with Him

SurveyLuke 5:7 And they beckoned unto their partners (3353), which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.Hebrews 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows (3353).Hebrews 3:1 Wherefore, holy brethren, partakers (3353) of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;Hebrews 3:14 For we are made partakers (3353) of Christ, if we hold the beginning of our confidence stedfast unto the end;Hebrews 6:4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers (3353) of the Holy Ghost,Hebrews 12:8 But if ye be without chastisement, whereof all are partakers (3353), then are ye bastards, and not sons.

NOTES:- verse 7 begins with the word “For” which indicates that the metaphor starting in verse 7 is meant to be applied backward to those mentioned in the previous verses – its an explanation or illustration of the concept just mentioned

- illustrate the idea of those who have heard the message, received the Holy Spirit, and fallen away, failing to produce good fruit

- Here Hebrews is clearly talking about those who have been “enlightened” by Christ and received his word and his Holy Spirit and yet such persons can end up rejected, cursed, and in the fires of hell- compare to John 15:1-10 where Jesus also refers to his own physical preaching to his apostles

- Jesus clearly teaches that those “in him” can be rejected, cast out, taken away from being “in him,” and burned in the fire

John 15:1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it,

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that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

vi. Augustine’s More Subtle Articulation

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo, II. HIS SYSTEM OF GRACE – Is there in this a vestige of an irresistible grace or of that impulse against which it is impossible to fight, forcing some to good, and others to sin and hell? It cannot be too often repeated that this is not an idea flung off in passing, but a fundamental explanation which if not understood leaves us in the impossibility of grasping anything of his doctrine; but if it is seized Augustine entertains no feelings of uneasiness on the score of freedom. In fact he supposes freedom everywhere, and reverts incessantly to that knowledge on God's part which precedes predestination, directs it, and assures its infallible result. In the "De Done perseverantiæ" (xvii, n. 42), written at the end of his life, he explains the whole of predestination by the choice of the vocation which is foreseen as efficacious. Thus is explained the chief part attributed to that external providence which prepares, by ill health, by warnings, etc., the good thoughts which it knows will bring about good resolutions. Finally, this explanation alone harmonizes with the moral action which he attributes to victorious grace. Nowhere does Augustine represent it as an irresistible impulse impressed by the stronger on the weaker. It is always an appeal, an invitation which attracts and seeks to persuade. He describes this attraction, which is without violence, under the graceful image of dainties offered to a child, green leaves offered to a sheep (In Joannem, tract. xxvi, n. 5). And always the infallibility of the result is assured by the Divine knowledge which directs the choice of the invitation.” – Catholic Encyclopedia

NOTES:- the first excerpt from the Catholic Encyclopedia articulates that “irresistible grace” in the sense of an “impulse against which it is impossible to fight” is “a fundamental explanation which if not understood” makes it “impossible to grasp anything of Augustine’s doctrine”

- However, Augustine believes this “irresistible grace” does not erode Free Will - but instead that such an “irresistible impulse against which men cannot fight” and “Free Will” can coexist

- So, how does this work exactly?- his system presents that God inserts thoughts or images into the minds of men

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo, II. HIS SYSTEM OF GRACE – Here are the main lines of this theory: The will never decides without a motive, without the

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attraction of some good which it perceives in the object. Now, although the will may be free in presence of every motive, still, as a matter of fact it takes different resolutions according to the different motives presented to it. In that is the whole secret of the influence exercised, for instance, by eloquence (the orator can do no more than present motives), by meditation, or by good reading. What a power over the will would not a man possess who could, at his own pleasure, at any moment, and in the most striking manner, present this or the other motive of action? -- But such is God's privilege. St. Augustine has remarked that man is not the master of his first thoughts; he can exert an influence on the course of his reflections, but he himself cannot determine the objects, the images, and, consequently, the motives which present themselves to his mind. Now, as chance is only a word, it is God who determines at His pleasure these first perceptions of men, either by the prepared providential action of exterior causes, or interiorly by a Divine illumination given to the soul. -- let us take one last step with Augustine: Not only does God send at His pleasure those attractive motives which inspire the will with its determinations, but, before choosing between these illuminations of the natural and the supernatural order, God knows the response which the soul, with all freedom, will make to each of them. Thus, in the Divine knowledge, there is for each created will an indefinite series of motives which de facto (but very freely) win the consent to what is good. God, therefore, can, at His pleasure, obtain the salvation of Judas, if He wishes, or let Peter go down to perdition. No freedom, as a matter of fact, will resist what He has planned, although it always keeps the power of going to perdition. Consequently, it is God alone, in His perfect independence, who determines, by the choice of such a motive or such an inspiration (of which he knows the future influence), whether the will is going to decide for good or for evil. Hence, the man who has acted well must thank God for having sent him an inspiration which was foreseen to be efficacious, while that favour has been denied to another. A fortiori, every one of the elect owes it to the Divine goodness alone that he has received a series of graces which God saw to be infallibly, though freely, bound up with final perseverance.” – Catholic Encyclopedia

- the key to Augustine’s system here is his assertion that God alone sovereignly CAN and DOES determine what thoughts pop into man’s heads

- the middle portion of the above quote is the central point

“What a power over the will would not a man possess who could, at his own pleasure, at any moment, and in the most striking manner, present this or the other motive of action? -- But such is God's privilege. St. Augustine has remarked that man is not the master of his first thoughts; he can exert an influence on the course of his reflections, but he himself cannot determine the objects, the images, and, consequently, the motives which present themselves to his mind. Now, as chance is only a word, it is God who determines at His pleasure these first perceptions of men… Consequently, it is God alone, in His perfect independence, who determines, by the choice of such a motive or such an inspiration (of which he knows the future influence), whether the will is going to decide for good or for evil.”

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- and of course, as these excerpts describe, God dispenses or does not dispense such thoughts or motives depending on His foreknowledge of whether a man will or won’t indulge and follow it

- thus, God never fails and his efforts in this regard are irresistible - Augustine’s model is reflected in modern Calvinism, particularly the Westminster Confession



REFUTATION OF AUGUSTINE’S MODEL- But if man’s first thoughts can only be explained as something God puts in him, then what are we to say of the thoughts about sinful things and where they originate? From God as well.- But, if Augustine is wrong and man is in control of what motives and thoughts appear to his mind, then Augustine’s (Calvinist) system here falls apart (remember of course that Calvinists, such as R.C. Sproul trace Calvinism back to Augustine)

- for God would no longer solely be responsible (although perhaps cooperative)- instead, when a man keeps or puts before him those thoughts which motivate to godliness, he is cooperating with God’s efforts, for God is the origin of such knowledge (whether presented in nature or the oral or written preaching of God’s special revelation through the apostles and prophets)

- and when a man fails to do so, he is failing to cooperate with God’s efforts, since again, God is the origin of such knowledge

- thus, God’s efforts by putting forth this knowledge, would be resisted as often as men do no choose to put these thoughts before their own minds and keep them their

- this is, in fact, the exact model EXPLICITLY described in scripture

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- God puts forth the information (in nature or the oral or written preaching of God’s special revelation through the apostles and prophets) and thereby watering men to produce good fruit- but it is up to men to put and keep such thoughts and right motives before their minds

- thus, God is neither SOLELY nor IRRESISTIBLY exerting efforts on the thoughts of men to believe and do good, as Augustine and Calvinism assert

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

Philippians 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Romans 8:5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace…13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

NOTES: In Romans 8, following the Spirit or the flesh is clearly something that Paul places as up to us. Thus, the Spirit leads, but his leading is not irresistible.

Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. 17 Brethren, be followers together of me, and mark them which walk so as ye have

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us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

Ephesians 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.

1 Peter 1:13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy.

Hebrews 12:15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

2 Corinthians 10:4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

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James 1:13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

CONCLUSION- God cannot be deemed the origin of all men’s first thoughts, because then evil thoughts would only be explicable in terms of a divine origin as well- we must be able to allow for initial thoughts to come from our memories, experiences, other outside forces in order to avoid making God responsible for our first evil thoughts as well- scripture presents man as capable of controlling what he sets his mind upon and whether or not he chooses to entertain evil thoughts or good thoughts- scripture presents God as having made the effort to provide mankind with true and good knowledge and that men do frequently resist God’s efforts to put this knowledge in front of us

- its problematic for God in general to be resisted, even if not the Holy Spirit specifically- but the Holy Spirit is presented as involved in the prophets and apostles’ message to mankind and also in the created world which revealed some knowledge about God, so that when men ignore these things, they ignore the effort of the Holy Spirit who provided such information in these forms in order to inform men concerning the truth

**** e. Perseverance of the Saints (Eternal Security, Once Saved Always Saved)

i. Already covered1. the Book of Life2. Hebrews 6

ii. Key supportive passages1. John 6

a. Calvinist quotes

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"P" for Perseverance of the Saints. God's true people are those who continue in following Jesus (believing in Him) to the end of their lives. There are hosts of people who "believe" and then fall away, never to return to Christ. But John 6:44, quoted under "T" above, ends by saying, "... and I will raise him up at the last day."

b. Text analysis

John 6:39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day…44 No

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man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.****&&&&NOTES:- the problem is that “losing” here is clearly a reference to the idea that death could separate Christians from the inheritance of Christ’s physical kingdom – “losing” is contrasted with the resurrection

- thus, the means to avert “losing” any is resurrecting them on the “last day” of the Age when Christ Jesus returns to set up his kingdom on earth

- Consequently, nothing in the concept of “losing” or “not losing” refers to a guarantee that men will continue or endure in their belief, only that those who do endure are guaranteed that even death will not separate them from Christ and their inheritance

Romans 8:31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

1 Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good?

- Likewise, many of the passages that assert our inability to “be lost” refer to the inability of death or other external factors physically keep or separate us from the promises we believe

- these passages do not refer or extend to a guarantee that it is impossible for us to lose or depart from faith and so lose those promises by failing to believe them anymore (of our own accord or negligence)- in short, these passages do not talk about whether internal things (within a man) can cause us to be unfaithful and separate us from God, only whether or not external things can separate a faithful man from God

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- Cyprian expresses this concept also, stating that Christians are made invincible and cannot be separated from our reward in Christ BECAUSE we do not even turn back or succumb at the very threat of death itself

Cyprian (200-258 A.D.)"But when beaten back as well by the faith as by the vigour of the combined army, he perceived that the soldiers of Christ are now watching, and stand sober and armed for the battle; that they cannot be conquered, but that they can die; and that by this very fact they are invincible, that they do not fear death; that they do not in turn assail their assailants, since it is not lawful for the innocent even to kill the guilty; but that they readily deliver up both their lives and their blood; that since such malice and cruelty rages in the world, they may the more quickly withdraw from the evil and cruel." (Epistle 56 to Cornelius)

- Hebrews 12 holds out Jesus as our model in this regard

Hebrews 12:1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run (5143) with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured (5278) the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured (5278) such contradiction of sinners against himself, lest ye be wearied and faint in your minds…12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail (5302) of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled…

- the idea is that, like Jesus when he was threatened with the cross, so long as our faith endures, even death cannot keep us from God’s promised reward

- and so we are encouraged and instructed to remain in faith no matter what we are faced with,

- because nothing other than turning from the faith, can separate us from God’s promises- yet such encouragements and reminders are deemed necessarily precisely because it is possible for Christians to lose faith – why remind them and encourage them if they are in no need of it? - in fact, that is the very purpose of the enemy through our trials, to get us to turn back from faith and, while perhaps saving our lives, losing our salvation and eternal inheritance

Luke 12:4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of

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them is forgotten before God? 8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God.

2 Timothy 2:12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

- because Jesus cannot deny himself, he cannot remain in those who deny him

Hebrews 10:38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

- so, when we are threatened with suffering, we are instructed at all costs to lose whatever it takes rather than deny our faith in Christ Jesus

2. 1 John 2a. Calvinist quotes

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"P" for Perseverance of the Saints. God's true people are those who continue in following Jesus (believing in Him) to the end of their lives…"Apostates," however, never return because they weren't real Christians in the first place.

b. Text analysis

1 John 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

NOTES: - First, the phrase “went out from us” refers NOT to leaving the church/salvation, but to their physically going abroad, this phrase does NOT refer to persons leaving the church who are not truly part of it.

- the phrase “they went out from us” refers to these men literally, physically going out as teachers from a central or local church - Acts 15:1-2, 22-35, Galatians 2:11-14, Acts 20:30- in these passages, we see men arising in one congregation and even going to another, some with approved teaching, others not with approved teaching

- Second, the phrase “but they were not of us” is meant by John to assure his audience that they were not sent by him or his fellows and do not carry their approval or authority, etc.

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- third, the phrase, “for if they had been of us, they would no doubt have continued with us” refers NOT to leaving the church (as if to say “if they had truly been Christians or saved to begin with, they would not have left” or “if anyone leaves, they were never really saved”)

- but instead to say, “if we had sent them and they had come with our approval, they would have remained in the teaching that we teach rather than departing from our teaching.” - if these false teachers would have had the church leaders approval and authority, then they would have been tried and tested, reliable men who had shown themselves faithful to the teachings and so they would not have taught something different to John’s audience

- the apostles weren’t in the habit of sending unproven men (whether novices, new converts, or otherwise) whose faith and endurance they had not tested and proven

- fourth, as John denotes, their failure “to continue” with/among the apostles refers to their departing the fellowship of apostolic teaching (like not abiding in the vine), which made manifest that they were “unapproved” (in the biblical sense) because they were exposed as heretics by the fact that their teaching departed from that of the apostles.

2 Timothy 2:15 Study to shew thyself approved 1384 unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

1 Corinthians 11:19 For there must be also heresies among you, that they which are approved 1384 may be made manifest among you.

3. 1 Corinthians 3

1 Corinthians 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14 If any man’s work abide which he hath built thereupon, he shall receive a reward. 15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

a. Calvinist Interpretationsi. The man himself is saved even if he has

“built poorly” upon the foundation of Jesus Christ

- The idea is that after a man accepts Christ, even if that man doesn’t live well in Christ, he will still be saved although he’ll pass through fire

ii. Examples of this concept at work in Calvinism concerning Perseverance of the Saints

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Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html

"P" for Perseverance of the Saints. God's true people are those who continue in following Jesus (believing in Him) to the end of their lives. There are hosts of people who "believe" and then fall away, never to return to Christ. But John 6:44, quoted under "T" above, ends by saying, "... and I will raise him up at the last day."…True Christians often "backslide," but they will repent and return to God's favor. "Apostates," however, never return because they weren't real Christians in the first place.

www.reformed.org/calvinism/5Points_Dabney.htmlTHE FIVE POINTS OF CALVINISMby R. L. Dabney (1820-1898)American Presbyterian theologianChaplain to Gen. Stonewall Jackson during the Civil War

We do not teach that genuine believers are secure from backsliding, but if they become unwatchful and prayerless, they may fall for a time into temptations, sins, and loss of hope and comfort, which may cause them much misery and shame, and out of which a covenant-keeping God will recover them by sharp chastisements and deep contrition…The former cannot say, I need not be alarmed though I be backslidden; for if he is a true believer he has to be brought back by grievous and perhaps by terrible afflictions; he had better be alarm at these!

b. Text Analysisi. As long as Christ remains the foundation

- the man in 1 Corinthians 3 is a man who, despite building poorly, still has Christ as his foundation

a. Thus, he remains saved because he foundation remains Christ

- 1 Corinthians 3 only comments on what happens to a man who retains Christ as his foundation

- 1 Corinthians 3 does NOT comment or make any claims on whether or not a man can lose or give up Christ as his foundation

a. Or what would happen if a man did give up Christ as his foundation

b. Or if such a man would remain saved

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http://www.reformed.org/calvinism/5Points_Dabney.html


ii. About a teacher’s work vs. how an individual lives

- Full context of 1 Corinthians 3

1 Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building. 10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 14 If any man’s work abide which he hath built thereupon, he shall receive a reward. 15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

- Analysisa. The “man” is a teacher or

builder of the churchb. The commentary here is

about his work as a builder of the church and how that does or does not affect the teacher’s salvation

c. NOT talking about an individual’s life and how they live as being unable to affect their salvation

d. Instead, talking about how a teacher teaches others well or poorly, upholding his responsibilities or neglecting them, to keep vigilant oversight or be slack in one’s efforts and disciplining of the church – all of these may very well be unable to affect

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their salvation so long as Christ remains the teacher’s personal foundation

- Conclusiona. Nothing in 1 Corinthians 3

indicates that how an individual lives their lives or if there’s anything a man can do which can invalidate or cost him his salvation

iii. Problem Texts1. Saul (Old Testament, first King of Israel)

a. God gives Saul “another heart”

1 Samuel 10:9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.

b. Saul is designated as God’s “chosen” (or “elect), just as David later is

1 Samuel 10:20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the LORD hath chosen (0977), that there is none like him among all the people? And all the people shouted, and said, God save the king.

Psalms 78:70 He chose (0977) David also his servant, and took him from the sheepfolds:

c. While David remains “chosen” because he keeps God’s commands…

1 Kings 11:34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose (0977), because he kept my commandments and my statutes:

d. Saul, despite being “chosen” (or elect”) AND being given a new heart by God, is later rejected from his “chosen” or “elect” status

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i. ...because he disregards and does not keep God’s commands


1 Samuel 15:11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night…26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel…28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better (02896 – towb) than thou.

2. Paula. Paul was not only an apostle but he stated (under

the inspiration of the Holy Spirit) that he was separated and called by God’s grace

Galatians 1:15 But when it pleased God, who separated me from my mother’s womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

b. rather than thinking it was impossible for the elect and those who were called by God’s grace to lose their salvation, Paul considered it a very real possibility that he himself could be cast away

1 Corinthians 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (96).

c. The word for “castaway” is the Greek word “adokimos” (Strong’s No. 96), which is the translated as “reprobate” 6 out of its 8 occurrences in the New Testament

96 adokimos from 1 (as a negative particle) and 1384; TDNT-2:255,181; adj AV-reprobate 6, castaway 1, rejected 1; 8 1) not standing the test, not approved 1a) properly used of metals and coins 2) that which does not prove itself such as it ought

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2a) unfit for, unproved, spurious, reprobate

i. “adokimos” is the Greek word used in the following passages

Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate (96) mind, to do those things which are not convenient;

2 Timothy 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate (96) concerning the faith.

Titus 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate (96).

Hebrews 6:7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected (96), and is nigh unto cursing; whose end is to be burned.

d. Thus, Paul thought it possible that his end could be damnation and so he made every safeguard against that

e. If an apostle such as Paul was not guaranteed to obtain the prize, then what possible guarantee (or impossibility) can there be for laypersons?

3. Peter agrees with Paul that diligence must be taken to guard against the very real possibility of loosing our salvation

a. indicating that our election or failure to obtain election depends on our producing fruit and possessing certain qualities

b. these qualities Peter asserts are within his audiences’ power and responsibility to develop or not and he instructs them to do so

2 Peter 1:3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

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2 Peter 3:16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

4. And while this was only a possibility with Paul, the New Testament records that there indeed were individuals whose faith was shipwrecked

a. Shipwreck is a metaphor for not achieving the end of one’s course

1 Timothy 1:19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

b. And at the end times, Paul records there will be a massive falling away from the faith

i. Falling away of course implies that someone was in the faith in the first place and then left it

- Its hard to fall away from or defect from some place you’ve never been

1 Timothy 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart (868) from the faith, giving heed to seducing spirits, and doctrines of devils.

2 Thessalonians 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means: for that day shall not come, except there come a falling away (646) first, and that man of sin be revealed, the son of perdition;

ii. In fact, the Greek word for “falling away” in 2 Thessalonians is “apostasia” (Strong’s No. 646)

- Which is the feminine form of the Greek word for “divorce”

- Which indicates that those who are falling away were considered to be in a covenant relationship with God

646 apostasia feminine of the same as 647; TDNT-1:513,88; n f AV-to forsake + 575 1, falling away 1; 2

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1) a falling away, defection, apostasy

647 apostasionneuter of a (presumed) adj. from a derivative of 868; ; n n AV-divorcement 2, writing of divorcement 1; 3 1) divorce, repudiation 2) a bill of divorce

iii. This concept is first taught by Jesus in the parable of the sower and the seed.

Matthew 13:18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended (4624). 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh (1096) unfruitful (175). 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Mark 4:4 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended (4624). 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh (1096) unfruitful (175). 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

Luke 8:11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away (868). 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring (5052) no fruit to perfection (5052). 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

4624 skandalizo

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from 4625; TDNT-7:339,1036; v AV-offend 28, make to offend 2; 30 1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend 1a) to entice to sin 1b) to cause a person to begin to distrust and desert one whom he ought to trust and obey 1b1) to cause to fall away 1b2) to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority 1b3) to cause one to judge unfavourably or unjustly of another 1c) since one who stumbles or whose foot gets entangled feels annoyed 1c1) to cause one displeasure at a thing 1c2) to make indignant 1c3) to be displeased, indignant

868 aphistemifrom 575 and 2476; TDNT-1:512,88; v AV-depart 10, draw away 1, fall away 1, refrain 1, withdraw self 1, depart from 1; 15 1) to make stand off, cause to withdraw, to remove 1a) to excite to revolt 2) to stand off, to stand aloof 2a) to go away, to depart from anyone 2b) to desert, withdraw from one 2c) to fall away, become faithless 2d) to shun, flee from 2e) to cease to vex one 2f) to withdraw one’s self from, to fall away 2g) to keep one’s self from, absent one’s self from

- In these teachings Jesus tells us that some will accept the word (the gospel) in their hearts with joy and endure in it for a time, but will ultimately be offended and depart from the faith and will not achieve the desired result (fruit)

- Luke 8:13 uses the same Greek word (868) “aphistemi” as 1 Timothy 4:1.- An example of this occurs among some of Jesus’ disciples in John 6.

John 6:61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend (4624) you? 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall

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we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God.

iv. Additionally, earlier we looked at Psalm 51

Psalm 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

- in Psalm 51, David’s fears and petitions in Psalm 51 articulate something we discussed in a previous segment of this examination of Romans 9.

- Earlier on in our study, we also compared Psalm 51 and Romans 9:16, providing additional support for Free Will theology from the phrases “him that willeth” and “him that runneth.”

- David’s comments in Psalm 51 lead directly back into those concepts.- In Romans 9:16 we see also this curious phrase “him that runneth” side by side with the phrase “him that willeth.”

Romans 9:16 So then it is not of him that willeth, nor of him that runneth (5143), but of God that sheweth mercy.

- As we demonstrated earlier, rather than denying that man’s will and choice plays a part in the process, Paul is actually stating that the elect man is “him that willeth.”

- Yet, although election depends upon a man willing, because men are sinners, election ultimately depends on God’s choice to show mercy by giving his Son Jesus Christ to provide atonement.

- But in addition to declaring that election depends on God first having mercy to extend atonement and then on a man also willing, Paul goes on to state that a man must also “run.”

- Thus, for Paul, election requires a man willing, that man running, but first God showing mercy to accept and forgive that man.

- So, what does Paul mean by the need for a man running? - Paul uses the concept of “running” as a metaphor about persevering. Just as we choose (or will) to obey, we must persevere in that will, in that obedience.

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1 Corinthians 9:24 Know ye not that they which run (5143) in a race run (5143) all, but one receiveth the prize? So run (5143), that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

- Most significantly, notice in how many of the passages above and below Paul instructs his audience to run and run well.

- In 1 Corinthians 9:24 he instructs them to “run that ye may obtain.” - In verse 25 he tells them to strive.

- If it was not their choosing, Paul would not encourage them to strive and run well.- After all, there is no reason to instruct or encourage someone to do something over which they have no control.

- this is a long-standing position held by Free Will Proponents throughout history- asserting that instructing a person to do something inherently implies that it is within their power to do it or not to do it

http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“It's the second part of the prayer that Pelagius abhorred when Augustine said, "and grant what thou dost command." He said, "What are you talking about? If God is just, if God is righteous and God is holy, and God commands of the creature to do something, certainly that creature must have the power within himself, the moral ability within himself, to perform it or God would never require it in the first place." Now that makes sense, doesn't it? What Pelagius was saying is that moral responsibility always and everywhere implies moral capability or, simply, moral ability…But once transgression entered and mankind became fallen, God's law was not repealed nor did God adjust his holy requirements downward to accommodate the weakened, fallen condition of his creation…In simple English, what Augustine was saying is that in the Fall, man loses his moral ability to do the things of God and he is held captive by his own evil inclinations.”

- In fact, the early church before Pelagius held this to be axiomatic, the fact that God commanded and encouraged men to believe and obey implies inherently that men were capable of doing so.

Irenaeus – AGAINST HERESIES, BOOK IV CHAP. XXXVII. 1. This expression [of our Lord], "How often would I have gathered thy children together, and thou wouldest not,"(8) set forth the ancient law of human liberty, because God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey the behests (ad utendum sententia) of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will [towards us] is present with Him continually.

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And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that doeth good."(1) God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do. 2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it,--some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets...If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. 5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee; "(1) thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;"(2) and, "Go thy way; and as thou hast believed, so be it done unto thee."(3) Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him."(4) In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to

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Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."(5)

Justin Martyr – THE FIRST APOLOGY OF JUSTINCHAP. XLIII. But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate...But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end;(2) nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. CHAP. XLIV. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: "Behold, before thy face are good and evil: choose the good."(3) And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: "...And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it."(4)

- Calvinists not only recognize (as R.C. Sproul does above) that Free Will Proponents think this way

- but, in admitting to man’s responsibility, Calvinists themselves acknowledge that a command implies that it is within a man’s power or responsibility to do or not to do


The Center for Reformed Theology and Apologetics (CRTA)http://www.reformed.org/calvinism/

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This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism.

- so, even many Calvinists agree that instructions imply ability to obey or not to obey- and by encouraging and instructing his audience to run and run well, Paul is clearly not only placing on them the responsibility for whether or not they do run but he also places whether or not they run under their own power and choosing.

- This fact is further confirmed in verse 27 where Paul tells the Corinthians that they must bring their bodies into subjection.

- Subjection is not automatic or outside our power of choosing, nor is the choice to submit guaranteed. - Men must submit themselves.

- Once again, Paul is placing whether or not we submit or resist under our own power and encouraging us to exercise submission.

Galatians 2:2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run (5143), or had run (5143), in vain.

- Here in Galatians 2:2, Paul states that it is possible for men to run in vain, which means that after having run, they would not obtain the prize mentioned above by Paul in 1 Corinthians 9.

Galatians 5:7 Ye did run (5143) well; who did hinder you that ye should not obey the truth?

- Here in Galatians 5, Paul not only asserts the possibility of ceasing to run but he states plainly that the Galatians did run well but had at this point been hindered from doing so.

- This equates running well with continuing to obey the truth. - And it also demonstrates that Christians can start out obeying the truth but that their perseverance in doing so is not guaranteed.

Philippians 2:13 For it is God which worketh in you both to will and to do of his good pleasure. 14 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have (5143) not run (5143) in vain, neither laboured in vain.

- Here in Philippians 2, immediately after stating that God was working in them to guide them to both will and act righteously (particularly by the apostles and overseers who were God’s laborers among them empowered by the Holy Spirit), Paul follows with a command for his audience to refrain from murmuring and disputing

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- thus, demonstrating that although God works to lead us in righteousness, we still have a choice to do so or not and whether or not we do so is up to us.

- But most significant to our current study is that Paul once again asserts the possibility of running in vain, of running but not attaining.

- Clearly, there is no support for the Calvinist doctrine of Perseverance of the Saints in which, because of Irresistible Grace, Calvinists assert that those who receive the Holy Spirit will necessarily persevere to the end, attaining salvation.

- Finally, we come to Hebrews 12.

Hebrews 12:1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run (5143) with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured (5278) the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured (5278) such contradiction of sinners against himself, lest ye be wearied and faint in your minds…12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail (5302) of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled…

- Notice, first of all that the phrase “author and finisher of our faith” refers to Jesus as the example of our faith, NOT to the idea of Jesus inserting faith into individuals and making sure they stay in faith until the end

- the idea clearly conveyed by this phrase in its context is that the faith we have was first exhibited by Christ himself, who believed the promises though it cost him all he had even his very life

- Notice also that in verses 2-3, Paul depicts Jesus as our example in running the race he describes in verse 1.

- And in verses 2-3, Paul speaks of Jesus’ enduring and specifically of Jesus sitting down on God’s throne only AFTER he had run and endured. - The Greek word for “endured” that occurs in verse 2 and again in verse 3 is “hupomeno” (Strong’s No. 5278),

- which is the same word used in all the following passages, stating that only those who “endure” to the end will be saved.

Matthew 10:22 And ye shall be hated of all men for my name’s sake: but he that endureth (5278) to the end shall be saved.

Matthew 24:13 But he that shall endure (5278) unto the end, the same shall be saved.

Mark 13:13 And ye shall be hated of all men for my name’s sake: but he that shall endure (5278) unto the end, the same shall be saved.

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2 Timothy 2:12 If we suffer (5278), we shall also reign with him: if we deny him, he also will deny us:

James 1:12 Blessed is the man that endureth (5278) temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

- Thus, Hebrews 12 directly demonstrates that Paul’s used the metaphor of running to express the idea of enduring in our faith until the end.

- In order to be saved and counted among the elect when Jesus’ returns, we must endure to the end. - Yet our endurance is repeatedly placed as something under our control. With that in mind, we once again consider Paul’s statement in Romans 9:16.


- A man must will or choose faith. - And a man must run the race to the end, enduring or persevering in that faith even as Jesus endured, authoring and finishing our faith on the cross. - Yet, God first had to act in mercy to provide the atonement and extend patience and longsuffering to give us time and opportunity to do these things.

- if God did not grant mercy, then like David, we might very well wish to go on and be forgiven but not be afforded the opportunity

Psalm 51:1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

- In verse 5, David admits that he has stumbled over sin all his life. - Now he has committed two most grievous sins against God, adultery and murder - and he fears that despite how he has endured and continued to run so far that God will now withhold mercy and withdraw His Holy Spirit, which implies that David had the Holy Spirit but resisted the Holy Spirit’s will for him - And, as David states in verse 12, on this account he has lost the joyful certainty of salvation.

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- Consequently, David’s prayer for mercy illustrates exactly what Paul said in Romans 9:16.

- For although David had run the race up unto this point, having endured Saul’s persecution and obtaining the crown of Israel, - and although David was willing and wanting to return to God, - David knew that ultimately God had the right to refuse to grant mercy and forgiveness - and that, instead of mercy, God could withdraw the Holy Spirit, casting David off, and disqualifying him from salvation.

– Esau repented but no opportunity was given, it was too late, which shows that men can will and choose repentance even when God does not grant the opportunity for accepting it

Hebrews 12:16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

- Furthermore, like 1 Corinthians 9:24-25, here in Hebrews 12, Paul instructs his audience to run well,

- once again asserting that it is up to them and within their power to do so or not to do so. - It is not guaranteed.

- Paul places it within his audiences own power and choosing to:- “lay aside every weight” and sin that slows us down, - to “run with patience,” - to “lift up the hands which hang down, and the feeble knees,” - to “make straight paths” for our feet so that we will not be turned out of the way, - to “follow peace” and “holiness” - and to be diligent so that no man will “fail of the grace of God.”

- All these things Paul instructs his audience to do and in doing so he places these things within their power to choose to do or not to do.

- Consequently, Paul proves that our persevering is not guaranteed, but a matter of our own choices - and according to whether or not we choose to follow Paul’s instructions here, we either will or will not “be turned out of the way.”

CONCLUSIONS- Over and over again, the Paul clearly instruct his audience to run and persevere, indicating that it is within their power either to do so or not to do so,

- and for his part he is instructing that they should. - And if our persevering is not certain but is within our own power of choosing, as Paul repeatedly attests that it is, then God’s grace is not irresistible and the perseverance of the saints is not guaranteed.

- Consequently, Calvinism is incorrect with regard to its doctrines of Irresistible Grace and Perseverance of the Saints (also known as Eternal Security)

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- in which those who are born again are unable to turn away from God and as a result their salvation cannot possibly be lost.

TULIP CONCLUSIONS:- in examining each of Calvinism’s 5 points 1 by 1 we have found that the doctrines of Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints are:

- false- possess no basis in scripture

- instead, these 5 points of Calvinism result entirely from:- taking familiar scripture verses and phrases out of context and supplying them with and unwarranted and peculiar meaning- ignoring historical context and parallel passage- using faulty logic to make inferences rather than simply looking to the text in its larger scriptural and scripturally-recorded historical context

- this leaves us with the following question:- since Calvinism cannot be derived from scripture, where did provide the impetus for developing these doctrines?

- this question becomes even more paramount as we strip away our own cultural baggage that has been accrued by living in culture steeped in Calvinism since not only the Reformation but Augustine in the fourth century A.D.- for this reason, our next segment will focus on tracing and understanding Calvinism and Free Will historically, so that we can pull back any lingering cultural baggage in order to:

- better evaluate these doctrines and their scriptural support as they really are without the bias of living in a culture steeped in Calvinism, even Augustinian “Calvinism”- further disarm Calvinist arguments, which frequently appeal to the longstanding history of these doctrines going back to the Reformers and Augustine- understand the real impetus that drove the development of these concepts, which are not put forward by scripture but rather superimposed as a lense through which scripture is twisted and re-interpreted- further demonstrate that, contrary to popular Calvinist rhetoric, the Church was Free Will in doctrine and wholly incompatible with even the most moderate forms of Calvinism, such as Augustinian “Calvinism” from the very beginning

6. History of Calvinism and Free Will a. Introductory Comments

i. Start with most recent and more familiar historical figuresii. Work backward to the earliest, more distant figures

b. Goals of this segment

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i. Trace Calvinist and Free Will debate back to the origins of their ideas

ii. Identify and discard erroneous arguments about origins1. Calvinists depict Free Will doctrine as heretical off-shoots

of orthodox Christianity, invented or popularized by a. Pelagiusb. Jacobus Arminius

2. Thus, Free Will theology is often named as Pelagian or Arminian, as if those men were the founders of it

a. Example


“Shortly after the Reformation began, in the first few years after Martin Luther posted the Ninety-Five Theses on the church door at Wittenberg, he issued some short booklets on a variety of subjects. One of the most provocative was titled The Babylonian Captivity of the Church. In this book Luther was looking back to that period of Old Testament history when Jerusalem was destroyed by the invading armies of Babylon and the elite of the people were carried off into captivity. Luther in the sixteenth century took the image of the historic Babylonian captivity and reapplied it to his era and talked about the new Babylonian captivity of the Church. He was speaking of Rome as the modern Babylon that held the Gospel hostage…Now, let's return briefly to my title, ‘The Pelagian Captivity of the Church.’ What are we talking about? Pelagius was a monk who lived in Britain in the fifth century. He was a contemporary of the greatest theologian of the first millennium of Church history if not of all time, Aurelius Augustine, Bishop of Hippo in North Africa… It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work, and a betrayal of the Reformation…Arminianism was indeed, in Reformed eyes, a renunciation of New Testament Christianity in favor of New Testament Judaism…And yet this view is the overwhelming majority report today in professing evangelical circles. And as long as semi-Pelagianism, which is simply a thinly veiled version of real Pelagianism at its core - as long as it prevails in the Church, I don't know what's going to happen.”

NOTE:- Sproul attempts to portray Free Will as a “betrayal of the Reformation” and a return to Roman Catholicism

- through some abstract comparison to Free Will faith as a work and the former salvation by works of the Roman Catholic church.

- In contrast, as we will see below, it is Calvinism, which even R.C. Sproul himself, traces back to Augustine who was articulating decisively the view of the Roman Catholic Church at that time.

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- And Calvin, who also upheld the need for infant baptism (in his charges against Michael Servetus), which was the underlying Roman Catholic practice behind Augustine’s and the R.C.C.’s stern defense of original sin.- Since Sproul has raised this charge as valid, it begs the question who really holds the continuity of the Roman Catholic doctrine on these matters…

- the Calvinists whose understanding of predestination, original sin, and irresistible grace and infant baptism all came directly from the Roman Catholic who were as a matter of historic fact represented in these earlier debates by Augustine?- or the Arminian and Free Will proponents who while distinguishing faith from the specific kind of works Paul denies (works of the Law of Moses), still affirm it as Jesus does in John 6, as a work of its own category and therefore share some abstract tie to Roman Catholicism which actually affirmed physical works and deeds, not just faith?

b. Of course, Calvinism is obviously also named for John Calvin

c. However, while the use of such names serves to undermine Free Will doctrine as a relatively modern (even if fourth century) contrivance

d. The use of the name Calvin actually helps Calvinism because if it were named for its true originators, it would clearly be associated with known heretics

iii. Identify the True Origins1. In reality, Free Will doctrine traces back to the Bible itself

and the earliest Christians of the apostolic era after the close of the New Testament canon

2. Conversely, the doctrines today known as Calvinism find their origin, not in Augustine (although through Augustine) and certainly NOT in the apostles or Jesus Christ, but in the Gnostics

3. for this there is more than ample documentationa. which we will cover below

iv. Important Disclaimer1. we are NOT students of Pelagius’ writings2. we are NOT students of Arminius’ writings3. we are only familiar with the Bible and the earliest, post-

cannonical writers known as the “Apostolic Fathers”a. because Free Will theology is traceable to and

derived from the Bible (and secondarily the “Apostolic Fathers”), being a Free Will proponent does NOT make you a disciple of Pelagius or Arminius

4. being a Free Will Proponent only necessitates that you are a disciple of the Bible itself

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a. or, if for fairness’ sake, neither side is “named” for the New Testament, then Free Will Proponents can be named for men such as Justin Martyr or Irenaeus, who are the earliest, post-canonical individuals to espouse Free Will

**** c. Historic Figures

i. John Calvin and Jacobus Arminius1. Introductory Comments

a. From these two most recent figures, we derive the commonly used names Calvinism and Arminianism

2. John Calvina. Timeframe

i. a near contemporary of Martin Luther- Martin Luther 1483–1546

http://www.bartleby.com/65/lu/Luther-M.html“Luther, Martin – 1483–1546, German leader of the Protestant Reformation, b. Eisleben, Saxony, of a family of small, but free, landholders.” – The Columbia Encyclopedia, Sixth Edition. 2001.

- John Calvin 1509-1564

http://www.bartleby.com/65/ca/Calvin-J.html“Calvin, John – 1509–64, French Protestant theologian of the Reformation, b. Noyon, Picardy.” – The Columbia Encyclopedia, Sixth Edition. 2001.

ii. On this account, considered a “second-generation” Reformer

http://www.britannica.com/eb/article?tocId=9106115&query=john%20calvin&ct=eb“Calvin, John – He was the leading French Protestant Reformer and the most important figure in the second generation of the Protestant Reformation.” – Britannica.com

b. Doctrinal Contributionsi. Views on predestination were “virtually

identical” to Luther and Thomas Aquinas (1225-74)

- Thus illustrating that all 3 men inherited this view from the same source

- Namely, the Roman Catholic Church, which educated them in theology

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http://www.britannica.com/eb/article?tocId=9106115&query=john%20calvin&ct=eb

http://www.bartleby.com/65/ca/Calvin-J.html

http://www.bartleby.com/65/lu/Luther-M.html

http://www.britannica.com/eb/article?tocId=9106115&query=john%20calvin&ct=eb“Calvin, John, Theology – Calvin has often been seen as little more than a systematizer of the more creative insights of Luther. He followed Luther on many points: on original sin, Scripture, the absolute dependence of human beings on divine grace, and justification by faith alone. But Calvin's differences with Luther are of major significance, even though some were largely matters of emphasis. Calvin was thus perhaps more impressed than Luther by God's transcendence and by his control over the world; Calvin emphasized God's power and glory, whereas Luther often thought of God as the babe in the manger, here among human beings. Contrary to a general impression, Calvin's understanding of predestination was also virtually identical with Luther's (and indeed is close to that of Thomas Aquinas); and, although Calvin may have stated it more emphatically, the issue itself is not of central importance to his theology.” – Britannica.com

ii. The Five Points of Calvinism attributed or at least derived from his work

http://www.bartleby.com/59/5/calvinism.htmlThe New Dictionary of Cultural Literacy, Third Edition. 2002. “Calvinism – The religious doctrines of John Calvin. Calvin stressed that people are saved through God’s grace, not through their own merits. The most famous of Calvin’s ideas is his doctrine of predestination. In the United States, the Presbyterians make up the largest single group of Christians in the Calvinist tradition.” – The New Dictionary of Cultural Literacy, Third Edition. 2002.

http://www.bartleby.com/61/52/C0045200.html“Calvinism – The religious doctrines of John Calvin, emphasizing the omnipotence of God and the salvation of the elect by God's grace alone.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

http://www.bartleby.com/81/2885.html“Calvinism – The five chief points of Calvinism are: 1 (1) Predestination, or particular election. (2) Irresistible grace. (3) Original sin, or the total depravity of the natural man, which renders it morally impossible to believe and turn to God of his own free will. (4) Particular redemption. (5) Final perseverance of the saints.” – E. Cobham Brewer 1810–1897. Dictionary of Phrase and Fable. 1898.

http://www.bartleby.com/65/ca/Calvinism.html“Calvinism – term used in several different senses. It may indicate the teachings expressed by John Calvin himself; it may be extended to include all that developed from his doctrine and practice in Protestant countries in social, political, and ethical, as well as theological, aspects of life and thought; or it may be employed as the name of that system of doctrine accepted by the Reformed churches (see Presbyterianism), i.e., the Protestant churches called Reformed in distinction from those professing Lutheran doctrines (see also Reformed churches). Early Calvinism differed from Lutheranism in its rejection of consubstantiation regarding the sacrament of the Lord’s Supper, in its rigid

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http://www.bartleby.com/65/ca/Calvinism.html

http://www.bartleby.com/81/2885.html

http://www.bartleby.com/61/52/C0045200.html

http://www.bartleby.com/59/5/calvinism.html

http://www.britannica.com/eb/article?tocId=9106115&query=john%20calvin&ct=eb

doctrine of predestination, in its notion of grace as irresistible, and in its theocratic view of the state…Calvinism, stressing the absolute sovereignty of God’s will, held that only those whom God specifically elects are saved, that this election is irresistible, and that individuals can do nothing to effect this salvation. This strict Calvinism was challenged by Jacobus Arminius, whose more moderate views were adopted by the Methodists and the Baptists.” – The Columbia Encyclopedia, Sixth Edition. 2001.

iii. Five Points of Calvinism established by the Synod of Dort

http://www.britannica.com/eb/article?tocId=9106116&query=calvinism&ct=eb “Calvinism – Developments in Geneva are illustrative of the fate of Calvinism elsewhere. In 1619 they reached a climax at the Synod of Dort in the Netherlands, which spelled out various corollaries of predestination, as Calvin had never done, and made the doctrine central to Calvinism. Although the synod was provoked by a local controversy, it was attended by representatives of Reformed churches elsewhere and assumed universal importance.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9030994&query=synod%20of%20dordt&ct=eb“Dort, Synod of – The canons of Dort were produced; they discussed in detail in five sections the errors of the Remonstrants that were rejected as well as the doctrines that were affirmed. The doctrines affirmed were that predestination is not conditional on belief; that Christ did not die for all; the total depravity of man; the irresistible grace of God; and the impossibility of falling from grace. These canons of Dort, along with the Belgic Confession and the Heidelberg Catechism, remain the theological basis of the Reformed Churches in The Netherlands and of the Christian Reformed Church in North America.” – Britannica.com

iv. Five Points of Calvinism asserted in the Westminster Confession

http://www.britannica.com/eb/article?tocId=9076688&query=westminster%20confession&ct=eb“Westminster Confession – According to the confession, the doctrine of the eternal decree (predestination) is that ‘some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death,’ and yet ‘neither is God the author of sin, nor is violence offered to the will of creatures.’” – Britannica.com

http://www.saintandrewschapel.org/doctrine/about.php“About Saint Andrew's Chapel – Saint Andrew's Chapel is a confessional church whose system of doctrine is formulated in the Westminster Confession of Faith. The Westminster Confession adopts a theology that may be defined as catholic, evangelical and reformed…The Theology is “reformed” in that, in addition to catholic and evangelical doctrine, the distinctive doctrines of the magisterial Reformers such as

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http://www.britannica.com/eb/article?tocId=9076688&query=westminster%20confession&ct=eb

http://www.britannica.com/eb/article?tocId=9076688&query=westminster%20confession&ct=eb



http://www.britannica.com/eb/article?tocId=9106116&query=calvinism&ct=eb

Luther, Calvin and Knox are also embraced in a way that distinguishes the Reformed tradition from other Protestant bodies. Reformed theology places great emphasis on the doctrine of God, which doctrine is central to the whole of its theology. In a word, Reformed theology is God-centered. The structure of the Biblical covenant of grace is the framework for this theology…The historic five points of Calvinism, simplified in the acrostic TULIP, distinguish Reformed theology at the key points of issue, but in no way exhaust the content of the Reformed faith. These five points include…total depravity…Unconditional election…Limited atonement…Irresistible grace…Perseverance of the saints…This is a brief summary of the articles contained in the Westminster Confession of Faith. Adherence to the system of doctrine is not required for membership in Saint Andrew's Chapel, but is required of all officers of the church and of those who teach.” – St. Andrews Chapel, R.C. Sproul, Senior Pastor

**** c. Life and Credentials

i. When it comes to sound argument and persuasive writing, an author should avoid regressing into ad hominem argument.

Ad hominem: You attack the person instead of the person's argument or point of view on a subject.• the person's character is attacked • the person's circumstances are noted • the person does not practice what is preached

ii. The goal of an ad hominem argument is to persuade the audience to reject theories or ideas WITHOUT actually having to examine and refute those ideas.

iii. Example- attempting to persuade people to

reject the theory of evolution a. because Darwin was a

cheater when it came to his poker playing

b. and, therefore, cannot be trusted.

i. (We haven't actually looked at any record of Darwin's poker habits.)

- how Darwin played cards is completely irrelevant to whether or not his theory of evolution is correct.

iv. But, is a person's character always irrelevant to the validity of their ideology?

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- You cannot evaluate a person's theory based upon their character.

- However, even though Darwin's poker history is irrelevant to the merit of his biology, it is completely relevant to whether or not we would want to select him for our Friday night poker club.

v. In other words, character is not relevant to theory, but it is relevant to a man's qualifications for a position or office.

vi. On this issue we would like to make three points.

- 1. Ideas should always be analyzed on their own merit and never swept under the rug through character assassination.

a. This we have done at length in our series of other articles.

- 2. History has provided John Calvin a certain respect and prestige in the Christian community that acts as an obstacle to any objective evaluation of his doctrine.

a. Often, before debating his theology, one must first present his/her own credentials for questioning a man “so great” as the Reformation leader John Calvin.

- 3. The Bible does give character requirements for leadership in the Christian community.

a. Therefore, not only can we evaluate Calvin's theology, but we should also evaluate his character to see if he is even worthy to be considered a Christian leader.

vii. For this purpose, we have set about collecting the information we will now present

- In order to remove this obstacle of Calvin's prestige so that we can get a

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clearer, more objective view of his theology and our right to question it

a. Just as the cruelty of the Catholic Church during the Spanish Inquisition advances serious questions concerning the legitimacy of any Christian leaders who would participate in such activities,

b. in the same way, the historical record of John Calvin's character and activities are cause for complete skepticism that this man was fit to be considered a leading Christian theologian

viii. Scriptural qualifications for leadership

I Timothy 3: 1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

Titus 1: 7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

ix. the strongest punishment found in the New Testament for immorality and false doctrine was excommunication

- John 8:3-11 (woman caught in adultery)

- 1 Corinthians 5:1-13- 1 Timothy 1:20 - 2 John 1:10-11

x. As we will now show, Calvin's methods included not only excommunication, but…

- public collaring, - imprisonment, - torture, - and execution

a. by beheading b. and by burning at the stake.

xi. Sources Used

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- The book we chose was CALVIN: A BIOGRAPHY, by Bernard Cottret, published by William B. Eerdmans Publishing Company Grand Rapids, Michigan, copyright 2000.

- With section headings like "Neither Dictator nor Fundamentalist," Cottret seems to want to present Calvin in a neutral yet also favorable light as a man of deep conviction with both good points and bad

- Cottret always somehow avoids condemning Calvin even at points in the book where he is forced to cover the darkest history of Geneva.

a. Cottret prefers to view Calvin as a moderate in comparison to the culture and times in which he lived.

b. Cottret cites the Spanish Inquisition as an example.

c. And while his book does discuss a number of executions, Cottret prefers to view them with isolating language in isolated contexts, which has the seemingly intentional effect of minimizing the force of these events.

- Cottret’s effort to portray Calvin as a moderate and avoid the typical criticisms make his book ideal because he is not out to deride Calvin

xii. Calvin’s Credentials

http://www.bartleby.com/65/ca/Calvin-J.html“Calvin, John, Work in Geneva – By 1541 the Genevans welcomed Calvin, and he immediately set himself to the task of constructing a government based on the subordination of the state to the church. Once the Bible is accepted as the sole source of God’s law, the duty of humans is to interpret it and preserve the orderly world that God has ordained. This goal Calvin set out to achieve through the establishment of ecclesiastical discipline, in which the magistrates had the task of enforcing the religious teachings of the church as set forth by the synod. The Genevan laws and constitution were recodified; regulation of conduct was extended to all areas of life…

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http://www.bartleby.com/65/ca/Calvin-J.html

Involvement in Controversies – Calvin wrote extensively on all theological and practical matters. He was involved in many controversies. Among them were his violent opposition to the Anabaptists; his disagreement with the Lutherans over the Lord’s Supper, which resulted in the separation of the Evangelical Church into Lutheran and Reformed; and his condemnation of the anti-Trinitarian views of Michael Servetus, which ended in the notorious trial and burning of Servetus in 1553.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=13431“Calvin, John, Life and works – In September 1541 Calvin was invited back to Geneva, where the Protestant revolution, without strong leadership, had become increasingly insecure. Because he was now in a much stronger position, the town council in November enacted his Ecclesiastical Ordinances, which provided for the religious education of the townspeople, especially children, and instituted Calvin's conception of church order. It also established four groups of church officers: pastors and teachers to preach and explain the Scriptures, elders representing the congregation to administer the church, and deacons to attend to its charitable responsibilities. In addition it set up a consistory of pastors and elders to make all aspects of Genevan life conform to God's law. It undertook a wide range of disciplinary actions covering everything from the abolition of Roman Catholic “superstition” to the enforcement of sexual morality, the regulation of taverns, and measures against dancing, gambling, and swearing. These measures were resented by a significant element of the population, and the arrival of increasing numbers of French religious refugees in Geneva was a further cause of native discontent. These tensions, as well as the persecution of Calvin's followers in France, help to explain the trial and burning of Michael Servetus, a Spanish theologian preaching and publishing unorthodox beliefs. When Servetus unexpectedly arrived in Geneva in 1553, both sides felt the need to demonstrate their zeal for orthodoxy. Calvin was responsible for Servetus' arrest and conviction, though he had preferred a less brutal form of execution.” – Britannica.com

http://www.bartleby.com/65/se/Servetus.html“Servetus, Michael – Spanish theologian and physician.When (1553) he had a work setting forth his ideas of Christianity secretly printed, investigation was begun by the Inquisition. Servetus, arrested, tried, and condemned, escaped from prison. Several months later, while making his way to Italy, he was seized in Geneva by Calvin’s order. There, after a long trial, in which Calvin’s condemnation was a stern factor, he was burned on Oct. 27, 1553. 1” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=9066881&query=michael%20servetus&ct=eb“Michael Servetus – born 1511?, Villanueva or Tudela, Spain – died Oct. 27, 1553, Champel, Switz…Spanish physician and theologian whose unorthodox teachings led to his condemnation as a heretic by both Protestants and Roman Catholics and to his execution by Calvinists from Geneva…Servetus forwarded the manuscript of an enlarged revision of his ideas, the Christianismi Restitutio, to Calvin in 1546 and expressed a desire to meet him. After their first few letters, Calvin would have

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http://www.britannica.com/eb/article?tocId=9066881&query=michael%20servetus&ct=eb

http://www.britannica.com/eb/article?tocId=9066881&query=michael%20servetus&ct=eb

http://www.bartleby.com/65/se/Servetus.html


nothing more to do with him and kept the manuscript. He declared to his eloquent French preacher colleague Guillaume Farel that if Servetus ever came to Geneva he would not allow him to leave alive… Despite his intense biblicism and his wholly Christocentric view of the universe, Servetus was found guilty of heresy, mainly on his views of the Trinity and Baptism. He was burned alive at Champel on October 27. His execution produced a Protestant controversy on imposing the death penalty for heresy, drew severe criticism upon John Calvin, and influenced Laelius Socinus, a founder of modern unitarian views.” – Britannica.com

- The following more detailed information can be found in the book CALVIN: A BIOGRAPHY, by Bernard Cottret, published by William B. Eerdmans Publishing Company Grand Rapids, Michigan, copyright 2000

- Page numbers are included for each entry

1. (page 128) 1536 - CALVIN PROPOSES "a confession of faith" for the Genevans

2. (page 128) November 10, 1536 - Confession of faith presented, entitled "Confession of Faith, which all bourgeois and inhabitants of Geneva and subjects in its territories should swear to keep to and hold." - This document granted the right of the government to excommunicate offenders and protect the innocent by chastising the guilty.

3. (page 128) January 16, 1537 - Geneva authorities approve the Confession of Faith and the separate articles PRESENTED BY CALVIN.

4. (page 129) 1537 - One provision of the Confession of Faith and its articles included that pious images kept in people's private homes must be destroyed.

5. (page 129) March 1537 - Anabaptists were banished. (Anabaptists were primarily defined by their rejection of infant baptism.)

6. (page129) April 1537 - At CALVIN'S INSTIGATION city officials including captains and district wardens were commanded to go from house to house to ensure that the inhabitants subscribe to the Confession of faith.

7. (page 129) October 30,1537 - There was a final attempt to obtain a confession of faith from all who had been hesitating.

8. (page 129) November 12, 1537 - District by district, all those who had not made the confession of faith were ordered to leave the city.

9. (page 180) February 1545 - "Freckles" Dunant dies under torture without

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admitting to the crime of spreading the plague. His body was then dragged to the middle of town and burned.

10. (page 180) 1545 - Following the incident with Dunant, several more men and women were apprehended including a barber and a hospital supervisor who had "made a pact with the devil."

11. (page 180) March 7, 1545 - Two women executed by burning at the stake (presumably for the crime of sorcery, i.e. spreading the plague). CALVIN INTERCEDED apparently to have them executed sooner rather than later after additional time in prison. The Council followed his directive happily and urged the executioner to "be more diligent in cutting off the hands of malefactors."

12. (page 180) 1545 - more executions, tortures carefully watched to prevent death. Most of the tortured refused to confess. Means of death varied a little to include decapitation. All under the crime of spreading the plague. Some committed suicide in their cells to avoid torture, afterward the rest were handcuffed. One woman then through herself through a window.

13. (page 208) 1545 - CALVIN HAD the magistrates seize Belot, an Anabaptist (against infant baptism) for stating that the Old Testament was abolished by the New. Belot was chained and tortured.

14. (page 180) May 16, 1545 - The last execution concerning the plague outbreak, bringing the total dead to 7 men and 24 women. A letter from CALVIN attests to 15 of these women being burned at the stake. CALVIN'S only concern was that the plague had not come to his house.

15. (page 189) April 1546 - Ami Perrin put on trial for refusing to testify against several friends who were guilty of having danced. She was incarcerated for refusal to testify.

16. (page 190) July 1546 - Jacques Gruet was accused of writing a poster against Calvin. He was arrested and tortured until he admitted to the crime. He was then executed.

17. (page 177) November 22, 1546 - CALVIN DRAWS up a list of names inappropriate for baptism (i.e. inappropriate for naming children). CALVIN'S position insisted that a name appear in the Bible, or it was inappropriate.

18. (page 217) February 13, 1547 - CALVIN WRITES to the man who would preside over the burning of Michael Servetus. In the letter CALVIN WRITES, "For if he [Michael Servetus] came, as far as my authority goes, I would not let him leave alive."

19. (page 189) Thursday, June 23, 1547 - Several women tried for having danced, this time including Ami Perrin.

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20. (page 192) September 23, 1547 - Francois Favre was prosecuted for having said that Calvin had proclaimed himself bishop of Geneva. Favre, Perrin, and his wife were again imprisoned.

21. (page 184) September 27, 1548 - CALVIN REPORTS his brother's wife to the consistory on suspicion of adultery.

22. (page 184) October 16-18, 1548 - Anne, CALVIN'S SISTER-IN-LAW is freed and had to kneel and ask forgiveness from both her husband and CALVIN (for apparently damaging his reputation.)

23. (page 210) October, 1551 - Hierome Bolsec imprisoned for his opposition to predestination. There he was immediately interrogated.

24. (page 211) December 23, 1551 - Bolsec sentenced to banishment on penalty of public whipping if he returned.

25. (page 223) Spring, 1553 - Proofs against the heretic Michael Servetus were gathered in Geneva in CALVIN'S ENTOURAGE.

26. (page 223) April, 1553 - Catholics were provided the evidence. Servetus is interrogated but escapes.

27. (page 223) August 13, 1553 - Servetus arrives in Geneva and is arrested and imprisoned.

28. (page 223) September 15, 1553 - From prison, Servetus writes a letter to the Council complaining that Calvin was deliberately prolonging his stay in the worst prison conditions. He complains of being eaten alive by insects and having no suitable clean or mended clothes to wear. The official charges, 1) denial of the Trinity 2) rejection of infant baptism.

29. (page 223) October 27, 1553 - After refusing to confess, Servetus is burned alive at the stake. Calvin apparently tried to change the manner of death to something other than burning at the stake, but he was unsuccessful.

30. (page 198) February, 1555 - Elections favorable to Calvin.

31. (page 198) May 16, 1555 - A riot ensues after the elections. Perrin (a leader of the opposing faction) seized the baton, which symbolized the office of Syndic giving the appearance of a coup d'etat. Perrin flees along with his associate Philibert Berthelier.

32. (page 198) After May 16, 1555 - CALVIN CALLS for repression.

33. (page 198) Monday, June 3, 1555 - The guilty are judged in absentia. Perrin is condemned to have the hand of his right arm cut off (the hand with which he grabbed the

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baton.) He and his accomplices were condemned to decapitation, then the heads and Perrin's hand were to be nailed up in public and their bodies cut into four quarters. The brothers Comparet received the sentence of decapitation and their bodies are to be quartered. All who didn't flee were executed. Two other men, Claude Galloys and Girard Thomas were put in a sort of pillory in two different parts of town. Galloys also received the sentence of having to carry a torch and ask for mercy. Berthelier's brother Francois-Daniel is among the victims of the repression. CALVIN JUSTIFIES the severity of their sentences.

34. (page 253) March, 1556 - Those who broke measures barring the mixing of men and women were subjected to public humiliation in the collar (a sort of pillary).

35. (page 253) December 31, 1556 - Jacques Lampereur was imprisoned for having made strong statements against the edicts last proposed on fornications, saying that we are under the law of grace and that is would be judaizing to condemn adulterers to death.

36. (page 184) January, 1557 - CALVIN'S SISTER-IN-LAW was imprisoned again for having committed adultery.

37. (page 180-181) October, 1568 - A pair of men were executed for sorcery after CALVIN EXHORTED his contemporaries to pursue sorcerers in order to remove all of them from the earth.

38. (page 181) 1568 - Another sorcerer admits his guilt under the torture of having his feet burned. He later recants his admission and is banished forever from Geneva.

NOTE: 1 Timothy 3:1-3 and Titus 1:7-8 tell us that to be considered for leadership, a man must not be “a brawler” or “a striker”

xiii. Summary and Conclusions- While Calvin did not commit the

executions himself, he did exhort his contemporaries to hunt down and exterminate all sorcerers.

a. Calvin both directly and indirectly had both men and women jailed, tortured, and executed.

b. He not only approved of such practices, he instigated them.

- this survey of the life of John Calvin, we find that 38 people were executed during his time in Geneva

a. Some were burned alive.

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b. Others were decapitated and quartered afterward.

c. Most were tortured first. Many more were imprisoned and tortured.

d. The great majority of these people were accused of sorcery for spreading the Plague.

e. For at least two men, the crime was little more than a public denunciation of Calvin himself.

f. And in cases such a Michael Servetus, Calvin's premeditated determination to kill was made readily apparent by a letter written six years before Servetus had ever been brought to trial

- In light of these facts, John Calvin should not be considered of such high esteem that it is considered arrogant or pretentious to question or disregard his doctrines

**** 3. Jacobus Arminius (Jacob Harmensen or Hermansz)

a. Timeframei. NOT a contemporary of John Calvin

ii. Jacob Arminius, 1560-1609

http://www.bartleby.com/65/ar/ArminiusJ.html“Arminius, Jacobus – 1560–1609, Dutch Reformed theologian, whose original name was Jacob Harmensen.” – The Columbia Encyclopedia, Sixth Edition. 2001.

b. Backgroundi. Originally he was a Calvinist

ii. Assertion of Free Will under the banner of Arminianism didn’t begin until the first few years of the 1600’s

- less than a decade before Jacobus Arminius’ death

http://www.bartleby.com/65/ar/ArminiusJ.html“Arminius, Jacobus – 1560–1609, Dutch Reformed theologian, whose original name was Jacob Harmensen. He studied at Leiden, Marburg, Geneva, and Basel and in 1588

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became a pastor at Amsterdam. He undertook to defend the Calvinist doctrine of predestination against the attacks of Dirck Volckertszoon Coornhert, but as a result of the controversy he changed his own views of the doctrine. He was professor of theology at the Univ. of Leiden after 1603, and he engaged in violent theological debates, seeking to win the Dutch Reformed Church to his views. His teaching, known as Arminianism, was not yet fully developed, but he asserted the compatibility of divine sovereignty with human freedom, denied John Calvin’s doctrine of irresistible grace, and thus modified the strict conception of predestination. In this respect his teaching resembled that of the Roman Catholic Council of Trent. Arminianism became a term of abuse among 17th-century Puritans. His ideas were formulated after his death into a definite system by his disciple, Simon Episcopius, who drew up the “Remonstrance” (see Remonstrants).” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=9009530&query=arminius&ct=eb“Arminius, Jacobus – These last six years of his life were dominated by theological controversy, in particular by his disputes with Franciscus Gomarus, his colleague at Leiden. Considered a man of mild temperament, Arminius was forced into controversy against his own choice. He had earlier affirmed the Calvinist view of predestination, which held that those elected for salvation were chosen prior to Adam's fall, but he gradually came to have doubts. To him predestination seemed too harsh a position because it did not allow human decision a role in the achieving of salvation. Hence Arminius came to assert a conditional election, according to which God elects to life those who will respond in faith to the divine offer of salvation. In so doing, he meant to place greater emphasis on God's mercy.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9009528“Arminianism – a theological movement in Christianity, a liberal reaction to the Calvinist doctrine of predestination. The movement began early in the 17th century and asserted that God's sovereignty and man's free will are compatible. The movement was named for Jacobus Arminius (q.v.), a Dutch Reformed theologian of the University of Leiden (1603–09), who became involved in a highly publicized debate with his colleague Franciscus Gomarus, a rigid Calvinist, concerning the Calvinist interpretation of the divine decrees respecting election and reprobation.” – Britannica.com

c. More on the Synod of Dort

http://www.britannica.com/eb/article?tocId=9030994&query=synod%20of%20dordt&ct=eb“Dort, Synod of – assembly of the Reformed Church of the Netherlands that met at Dort (in full Dordrecht) from Nov. 13, 1618, to May 9, 1619. The synod tried to settle disputes concerning Arminianism (q.v.). In 1610 the Dutch followers of Jacobus Arminius presented to the States General a Remonstrance in five articles that contained their theological views; thus, Dutch Arminians were also called Remonstrants. They rejected the strict Calvinist doctrine of predestination, the doctrine that God elects

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or chooses those who will be saved. Those who opposed the Remonstrants were the Gomarists, the followers of Franciscus Gomarus, a Dutch theologian who upheld a rigid Calvinism and had carried on a theological controversy with Arminius. The synod was attended by Gomarist Dutch delegates and also by delegates from Reformed churches in Germany, Switzerland, and England. Though it originally was intended that the synod would bring agreement on the doctrine of predestination among all the Reformed churches, in practice this Dutch synod was mainly concerned with problems facing the Reformed Church of the Netherlands. The opening sessions dealt with a new Dutch translation of the Bible, a catechism, and the censorship of books. The synod then called upon representatives of the Remonstrants to express their beliefs. The Remonstrants refused to accept the rules established by the synod and eventually were expelled. The synod then studied the theology of the Remonstrants and declared that it was contrary to Scripture. The canons of Dort were produced; they discussed in detail in five sections the errors of the Remonstrants that were rejected as well as the doctrines that were affirmed. The doctrines affirmed were that predestination is not conditional on belief; that Christ did not die for all; the total depravity of man; the irresistible grace of God; and the impossibility of falling from grace. These canons of Dort, along with the Belgic Confession and the Heidelberg Catechism, remain the theological basis of the Reformed Churches in The Netherlands and of the Christian Reformed Church in North America.” – Britannica.com

d. Influence

http://www.britannica.com/eb/article?tocId=9009530&query=arminius&ct=eb“Arminius, Jacobus – After his death some of his followers gave support to his views by signing the Remonstrance, a theological dictum written by Johannes Uyttenbogaert, a minister from Utrecht, in 1610. Remonstrant Arminianism was debated in 1618–19 at the Synod of Dort (Dordrecht), an assembly of the Dutch Reformed Church at which all the delegates were supporters of Gomarus. Arminianism was discredited and condemned by the synod, the Arminians present were expelled, and many others suffered persecution. In 1629, however, the works of Arminius (Opera theologica) were published for the first time in Leiden, and by 1630 the Remonstrant Brotherhood had achieved legal toleration. It was finally recognized officially in the Netherlands in 1795. In its emphasis on the grace of God, Arminianism influenced the development of Methodism in England and the United States.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9009528“Arminianism – Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement signed by 45 ministers and submitted to the Dutch states general. The Synod of Dort (1618–19) was called by the states general to pass upon the Remonstrance. The five points of the Remonstrance asserted that: (1) election (and condemnation on the day of judgment) was conditioned by the rational faith or nonfaith of man; (2) the Atonement, while qualitatively adequate for all men, was efficacious only for the man of faith; (3) unaided by the Holy Spirit, no person is able to respond to God's will; (4) grace is not irresistible; and (5) believers

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are able to resist sin but are not beyond the possibility of falling from grace. The crux of Remonstrant Arminianism lay in the assertion that human dignity requires an unimpaired freedom of the will. The Dutch Remonstrants were condemned by the Synod of Dort and suffered political persecution for a time, but by 1630 they were legally tolerated. In the 18th century, John Wesley was influenced by Arminianism. In The Arminian Magazine, edited by him, he stated that “God willeth all men to be saved, by speaking the truth in love.” Arminianism was an important influence in Methodism, which developed out of the Wesleyan movement.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9063157&query=arminius&ct=eb“Remonstrant – any of the Dutch Protestants who, following the views of Jacobus Arminius, presented to the States-General in 1610 a ‘remonstrance’ setting forth their points of divergence from stricter Calvinism. The Remonstrants, assailed on all sides, were expelled from the Netherlands by the Protestant Synod of Dort (1618–19), which declared Remonstrant theology contrary to Scripture. Allowed back in the Netherlands by 1630, they were officially recognized in 1798.” – Britannica.com

http://www.bartleby.com/65/ar/ArminiusJ.html“Arminius, Jacobus – Arminianism later was the doctrine of Charles and John Wesley and most of the Methodist churches.” – The Columbia Encyclopedia, Sixth Edition. 2001.

**** ii. Pelagius and Augustine

1. The modern debate involving Calvinism is a Reverberation of Augustine vs. Pelagius

a. Arminianism is only partially a resurfacing of SOME IDEAS also held by Pelagius

i. Calvinism has continuity with Roman Catholicism’s views advanced and established Augustine

ii. But Arminianism has no such continuity with Pelagianism

iii. Instead, Arminianism springs up independently from Calvinism itself, in that Jacobus Arminius (as we will see) began as a Calvinist

http://www.britannica.com/eb/article?tocId=214293“Augustine, Saint, Other works > Controversial writings – The issues raised by Augustine's attacks on Pelagianism have had a long history in Christianity, notoriously resurfacing in the Reformation's debates over free will and predestination.” – Britannica.com

http://www.bartleby.com/65/pe/Pelagian.html

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“Pelagianism – By the end of the 6th cent., Pelagianism disappeared as an organized heresy, but the questions of free will, predestination, and grace raised by Pelagianism have been the subject of theological controversy ever since (see Molina, Luis; Arminius, Jacobus).” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.bartleby.com/65/au/AugustnSt.html“Augustine, Saint – From his writings the great controversies on grace proceed, and as professed followers of Augustine, John Calvin and the Jansenists developed predestinarian theologies. Though revering Augustine, many theologians have refused to accept his more extreme statements on grace.” – The Columbia Encyclopedia, Sixth Edition. 2001.

NOTE: The phrase “his more extreme statements on grace.”

NOTE: R.C. Sproul also traces the modern debate on these issues between Calvinism and Arminianism back to the debate between Augustine and Pelagius.

http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“Now, let's return briefly to my title, "The Pelagian Captivity of the Church." What are we talking about? Pelagius was a monk who lived in Britain in the fifth century. He was a contemporary of the greatest theologian of the first millennium of Church history if not of all time, Aurelius Augustine, Bishop of Hippo in North Africa. We have heard of St. Augustine, of his great works in theology, of his City of God, of his Confessions, and so on, which remain Christian classics…What was this person trusting in for his salvation? Not in his works in general, but in the one work that he performed. And he was a Protestant, an evangelical. But his view of salvation was no different from the Roman view…It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work, and a betrayal of the Reformation because it denied the sovereignty of God in saving sinners, which was the deepest religious and theological principle of the reformers' thought. Arminianism was indeed, in Reformed eyes, a renunciation of New Testament Christianity in favor of New Testament Judaism. For to rely on oneself for faith is no different in principle than to rely on oneself for works, and the one is as un-Christian and anti-Christian as the other. In the light of what Luther says to Erasmus there is no doubt that he would have endorsed this judgment. And yet this view is the overwhelming majority report today in professing evangelical circles. And as long as semi-Pelagianism, which is simply a thinly veiled version of real Pelagianism at its core - as long as it prevails in the Church, I don't know what's going to happen.”

http://www.monergism.com/thethreshold/articles/onsite/Augustine.htmlAugustine and Pelagiusby R.C. Sproul

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“‘It is Augustine who gave us the Reformation.’ So wrote B. B. Warfield in his assessment of the influence of Augustine on church history. It is not only that Luther was an Augustinian monk, or that Calvin quoted Augustine more than any other theologian that provoked Warfield's remark. Rather, it was that the Reformation witnessed the ultimate triumph of Augustine's doctrine of grace over the legacy of the Pelagian view of man. Humanism, in all its subtle forms, recapitulates the unvarnished Pelagianism against which Augustine struggled. Though Pelagius was condemned as a heretic by Rome, and its modified form, Semi-Pelagianism was likewise condemned by the Council of Orange in 529, the basic assumptions of this view persisted throughout church history to reappear in Medieval Catholicism, Renaissance Humanism, Socinianism, Arminianism, and modern Liberalism. The seminal thought of Pelagius survives today not as a trace or tangential influence but is pervasive in the modern church. Indeed, the modern church is held captive by it.”

The Roman Catholic Church…http://www.newadvent.org/cathen/02084a.htm"Life of St. Augustine of Hippo, C. The Pelagian Controversy and the Doctor of Grace – The close of the struggle against the Donatists almost coincided with the beginnings of a very grave theological dispute which not only was to demand Augustine's unremitting attention up to the time of his death, but was to become an eternal problem for individuals and for the Church. Farther on we shall enlarge upon Augustine's system; here we need only indicate the phases of the controversy. Africa, where Pelagius and his disciple Celestius had sought refuge after the taking of Rome by Alaric, was the principal centre of the first Pelagian disturbances; as early as 412 a council held at Carthage condemned Pelagians for their attacks upon the doctrine of original sin." - Catholic Encyclopedia

**** 2. Pelagius

a. Introductory Commentsi. As far as we are concerned Pelagius AND

Augustine (debating from 4th-5th centuries) are about 2-3 hundred years too late to be of much relevance

- Both are writing AFTER the Romanization of the Church

- Both are 150-200 years after the apostles and their second and third generation students

ii. Furthermore, as we will see below, the Calvinists definitions of such things as Christian grace, original sin, irresistible grace, etc. all do not arrive until this late fourth century date.

- Having no foundation or articulation before that time (at least among

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orthodox Christians) it is unfair for Calvinists to object to Free Will theology simply on the grounds that we disagree with their own longstanding views on these matters

- Its as if they expect to win the argument merely by showing that we disagree with Calvinist ideas and definitions

- Instead, if they object, let them show our views to be incompatible with the definitions of these things found in scripture itself, NOT just “Calvinistic” theology since the fourth century

iii. We are not students of Pelagius- It is not fair to attribute all of

Pelagius’ views to us or all Free Will proponents, including whatever might be labeled as more extreme, simply because both hold to Free Will

- There may be some aspects we share and some aspects we don’t

iv. Because we do not trace Free Will theology back to Pelagius (nor do we need to)…

- We do not have any problems conceding that Pelagius may have had some heretical ideas and may be a heretic

- (We can’t say for sure because we’re not students of his work)

b. Basic biographical informationi. Born 354 A.D., probably Britain

ii. died after 418 or 425 A.D., possibly Palestine

http://www.britannica.com/eb/article?tocId=9058986&query=pelagius&ct=eb“Pelagius – born c. 354, probably Britain, died after 418, possibly Palestine – monk and theologian whose heterodox theological system known as Pelagianism (q.v.) emphasized the primacy of human effort in spiritual salvation. Coming to Rome c. 380, Pelagius, though not a priest, became a highly regarded spiritual director for both clergy and laymen.” – Britannica.com


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http://www.britannica.com/eb/article?tocId=9058986&query=pelagius&ct=eb

“Pelagianism – Christian heretical sect that rose in the 5th cent. challenging St. Augustine’s conceptions of grace and predestination. The doctrine was advanced by the celebrated monk and theologian Pelagius (c.355–c.425). He was probably born in Britain.” – The Columbia Encyclopedia, Sixth Edition. 2001.

c. Contemporary of Augustinei. Augustine born 354 A.D., died 430 A.D.

http://www.britannica.com/eb/article?tocId=9109388&query=augustine&ct=eb“Augustine, Saint – born Nov. 13, 354, Tagaste, Numidia [now Souk Ahras, Algeria]died Aug. 28, 430, Hippo Regius [now Annaba, Algeria] – also called Saint Augustine of Hippo, original Latin name Aurelius Augustinus feast day August 28, bishop of Hippo from 396 to 430, one of the Latin Fathers of the Church, one of the Doctors of the Church, and perhaps the most significant Christian thinker after St. Paul.” – Britannica.com

http://www.bartleby.com/65/au/AugustnSt.html“Augustine, Saint – Lat. Aurelius Augustinus, 354–430, one of the four Latin Fathers, bishop of Hippo (near present-day Annaba, Algeria), b. Tagaste (c.40 mi/60 km S of Hippo).1” – The Columbia Encyclopedia, Sixth Edition. 2001.

d. Basics of Pelagianismi. 5th-century heresy

ii. Stresses human free will involved in salvation and attaining of righteousness

http://www.britannica.com/eb/article?tocId=9058983“Pelagianism - also called Pelagian Heresy, a 5th-century Christian heresy taught by Pelagius (q.v.) and his followers that stressed the essential goodness of human nature and the freedom of the human will.” – Britannica.com

http://www.bartleby.com/61/46/P0154600.html“Pelagianism – The theological doctrine propounded by Pelagius, a British monk, and condemned as heresy by the Roman Catholic Church in a.d. 416. It denied original sin and affirmed the ability of humans to be righteous by the exercise of free will.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

e. Pelagius is criticizing Roman Catholicism on these grounds

i. Denotes the tie of Augustinian denial of Free Will with Roman Catholicism

http://www.britannica.com/eb/article?tocId=9058986&query=pelagius&ct=eb“Pelagius – He blamed Rome's moral laxity on the doctrine of divine grace that he heard a bishop cite from the Confessions of Saint Augustine, who in his prayer for continence beseeched God to grant whatever grace the divine will determined. Pelagius

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attacked this teaching on the grounds that it imperilled the entire moral law and soon gained a considerable following at Rome. Henceforth his closest collaborator was a lawyer named Celestius.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9058983“Pelagianism – Pelagius was concerned about the slack moral standards among Christians, and he hoped to improve their conduct by his teachings. Rejecting the arguments of those who claimed that they sinned because of human weakness, he insisted that God made human beings free to choose between good and evil and that sin is a voluntary act committed by a person against God's law. Celestius, a disciple of Pelagius, denied the church's doctrine of original sin and the necessity of infant Baptism.” – Britannica.com

http://www.bartleby.com/65/pe/Pelagian.html“Pelagianism – Pelagius rejected the doctrine of original sin; he taught that children are born innocent of the sin of Adam. Baptism, accordingly, ceased to be interpreted as a regenerative sacrament. Pelagius challenged the very function of the church, claiming that the law as well as the gospel can lead one to heaven and that pagans had been able to enter heaven by virtue of their moral actions before the coming of Christ.” – The Columbia Encyclopedia, Sixth Edition. 2001.

f. Condemned by the Roman Catholic Churchi. Whose chief concern was their doctrine of

original sin and its important corollary, infant baptism

ii. It is important to note (as we will see in the next section) that the doctrine or definition of original sin (and “grace”) used by Calvinists to this day was NOT on record or articulated PRIOR to its development by the Roman Catholic Church during this debate as the supportive underpinning for infant baptism

- Remember that Augustine was the foremost articulator of these points at the time

NOTE: Oddly enough, one of the charges for which Michael Servetus is burned at the stake is his position against infant baptism.

http://www.britannica.com/eb/article?tocId=9058986&query=pelagius&ct=eb“Pelagius – Pelagius left for Palestine c. 412. There, although accused of heresy at the synod of Jerusalem in 415, he succeeded in clearing himself and avoiding censure. In response to further attacks from Augustine and the Latin biblical scholar Jerome, Pelagius wrote De libero arbitrio (“On Free Will”) in 416, which resulted in the condemnation of his teaching by two African councils. In 417 Pope Innocent I

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endorsed the condemnations and excommunicated Pelagius and Celestius. Innocent's successor, Zosimus, at first pronounced him innocent on the basis of Pelagius' Libellus fidei (“Brief Statement of Faith”), but after renewed investigation at the council of Carthage in 418, Zosimus confirmed the council's nine canons condemning Pelagius. Nothing more is known of Pelagius after this date.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9058983“Pelagianism – Julian of Eclanum continued to assert the Pelagian view and engaged Augustine in literary polemic until the latter's death in 430. Julian himself was finally condemned, with the rest of the Pelagian party, at the Council of Ephesus in 431. Another heresy, known as Semi-Pelagianism (q.v.), flourished in southern Gaul until it was finally condemned at the second Council of Orange in 529.” – Britannica.com

http://www.bartleby.com/61/46/P0154600.html“Pelagianism – The theological doctrine propounded by Pelagius, a British monk, and condemned as heresy by the Roman Catholic Church in a.d. 416. It denied original sin and affirmed the ability of humans to be righteous by the exercise of free will.” – The American Heritage® Dictionary of the English Language: Fourth Edition. 2000.

http://www.bartleby.com/65/pe/Pelagian.html“Pelagianism – Pelagius rejected the doctrine of original sin; he taught that children are born innocent of the sin of Adam. Baptism, accordingly, ceased to be interpreted as a regenerative sacrament. Pelagius challenged the very function of the church…The church fought Pelagianism from the time that Celestius was denied ordination in 411. In 415, Augustine warned St. Jerome in Palestine that Pelagius was propagating a dangerous heresy there, and Jerome acted to prevent its spread in the East. Pelagianism was condemned by East and West at the Council of Ephesus (431).” – The Columbia Encyclopedia, Sixth Edition. 2001.


http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism – Pelagianism received its name from Pelagius and designates a heresy of the fifth century, which denied original sin as well as Christian grace…It was due to the intervention of St. Augustine and the Church, that greater clearness was gradually reached in the disputed questions and that the first impulse was given towards a more careful development of the dogmas of original sin and grace… Urged by his friend Marcellinus, who "daily endured the most annoying debates with the

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erring brethren", St. Augustine in 412 wrote the famous works: "De peccatorum meritis et remissione libri III" (P. L., XLIV, 109 sqq.) and "De spiritu et litera" (ibid., 201 sqq.), in which he positively established the existence of original sin, the necessity of infant baptism, the impossibility of a life without sin, and the necessity of interior grace (spiritus) in opposition to the exterior grace of the law (litera)…However, in order to secure for their decisions "the authority of the Apostolic See", both synods wrote to Innocent I, requesting his supreme sanction. And in order to impress upon him more strongly the seriousness of the situation, five bishops (Augustine, Aurelius, Alypius, Evodius, and Possidius) forwarded to him a joint letter, in which they detailed the doctrine of original sin, infant baptism, and Christian grace…In three separate epistles, dated 27 Jan., 417, the pope answered the synodal letters of Carthage and Mileve as well as that of the five bishops (Jaffé, "Regest.", 2nd ed., nn. 321-323, Leipzig, 1885). Starting from the principle that the resolutions of provincial synods have no binding force until they are confirmed by the supreme authority of the Apostolic See, the pope developed the Catholic teaching on original sin and grace, and excluded Pelagius and Caelestius, who were reported to have rejected these doctrines… Pursuant to the papal command, there was held on 1 May, 418, in the presence of 200 bishops, the famous Council of Carthage, which again branded Pelagianism as a heresy in eight (or nine) canons (Denzinger, "Enchir.", 10th ed., 1908, 101-8). Owing to their importance they may be summarized: 1. Death did not come to Adam from a physical necessity, but through sin. 2. New-born children must be baptized on account of original sin…” – Catholic Encyclopedia

http://www.newadvent.org/cathen/02084a.htm"Life of St. Augustine of Hippo, C. The Pelagian Controversy and the Doctor of Grace – The close of the struggle against the Donatists almost coincided with the beginnings of a very grave theological dispute which not only was to demand Augustine's unremitting attention up to the time of his death, but was to become an eternal problem for individuals and for the Church. Farther on we shall enlarge upon Augustine's system; here we need only indicate the phases of the controversy. Africa, where Pelagius and his disciple Celestius had sought refuge after the taking of Rome by Alaric, was the principal centre of the first Pelagian disturbances; as early as 412 a council held at Carthage condemned Pelagians for their attacks upon the doctrine of original sin." - Catholic Encyclopedia

http://www.britannica.com/eb/article?tocId=9042452&query=Pelagius&ct=eb“Innocent I, Saint – pope from 401 to 417, who condemned Pelagianism, a heresy concerning the role of grace and free will…In January 417 Innocent condemned Pelagianism and excommunicated its proponent, Pelagius. In settling church disputes, Innocent invariably invoked Roman primacy.” – Britannica.com

http://www.bartleby.com/65/in/Innocent1.html“Innocent I, Saint – d. 417, pope (401–17), an Italian; successor of St. Anastasius I. A powerful champion of papal supremacy in the entire Church, he upheld St. John Chrysostom and condemned Pelagius.” – The Columbia Encyclopedia, Sixth Edition. 2001.

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g. Augustine as Chief Opponent and Representative of the Roman Catholic Opposition to Pelagius

http://www.britannica.com/eb/article?tocId=9058986&query=pelagius&ct=eb“Pelagius – After the fall of Rome to the Visigoth chieftain Alaric in 410, Pelagius and Celestius went to Africa. There they encountered the hostile criticism of Augustine, who published several denunciatory letters concerning their doctrine, particularly Pelagius' insistence on man's basically good moral nature and on man's own responsibility for voluntarily choosing Christian asceticism for his spiritual advancement…In response to further attacks from Augustine and the Latin biblical scholar Jerome, Pelagius wrote De libero arbitrio (“On Free Will”) in 416, which resulted in the condemnation of his teaching by two African councils.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9058983“Pelagianism – Pelagianism was opposed by Augustine, bishop of Hippo, who asserted that human beings could not attain righteousness by their own efforts and were totally dependent upon the grace of God.” – Britannica.com

http://www.bartleby.com/65/pe/Pelagian.html“Pelagianism – Christian heretical sect that rose in the 5th cent. challenging St. Augustine’s conceptions of grace and predestination. The doctrine was advanced by the celebrated monk and theologian Pelagius (c.355–c.425)...Pelagius thought that St. Augustine was excessively pessimistic in his view that humanity is sinful by nature and must rely totally upon grace for salvation. Instead Pelagius taught that human beings have a natural capacity to reject evil and seek God, that Christ’s admonition, ‘Be ye perfect,’ presupposes this capacity, and that grace is the natural ability given by God to seek and to serve God.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.bartleby.com/65/pe/Pelagian.html “Pelagianism – In 415, Augustine warned St. Jerome in Palestine that Pelagius was propagating a dangerous heresy there, and Jerome acted to prevent its spread in the East.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=67433&query=Pelagius&ct=eb“Christianity, The church and its history > The history of Christianity > Theological controversies of the 4th and 5th centuries > Western controversies – The other major controversy of the Western Church was a more confused issue, namely, whether faith is caused by divine grace or human freedom. Augustine ascribed all credit to God. The British monk Pelagius protested that Augustine was destroying responsibility and denying the capacity of man to do what God commands.” – Britannica.com

http://www.bartleby.com/65/au/AugustnSt.html“Augustine, Saint – The most important and vitriolic controversy in which St. Augustine was involved was his battle against Pelagianism. The Pelagians denied original sin and the fall of humanity. The implication of this aroused Augustine, who

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held that humanity was corrupt and helpless.” – The Columbia Encyclopedia, Sixth Edition. 2001.

**** 3. Augustine

a. Augustine’s Viewsi. Augustine, like other Calvinists and

Calvinist documents, which we have seen above, makes contradictory statements about freedom and God’s EXCLUSIVE determination, which is irresistible for men

- Other Calvinist statements:





The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.html4. The Efficacious Call of the Spirit or Irresistible GraceIn 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 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

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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, 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.



1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.


- Augustine’s Statements:

http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism – Moreover, he published in 415 a work, now lost, "De natura", in which he attempted to prove his doctrine from authorities, appealing not only to the writings of Hilary and Ambrose, but also to the earlier works of Jerome and Augustine, both of whom were still alive.” – Catholic Encyclopedia

http://www.newadvent.org/cathen/02084a.htm“Life of St. Augustine of Hippo – Augustine acknowledges that he had not yet understood how the first good inclination of the will is a gift of God (Retractions, I, xxiii, n, 3); but it should be remembered that he never retracted his leading theories on liberty, never modified his opinion upon what constitutes its essential condition, that is to say, the full power of choosing or of deciding.” – Catholic Encyclopedia

http://www.newadvent.org/cathen/02084a.htm“Life of St. Augustine of Hippo – Augustine takes up the defence of free will, even in man as he is, with such ardour that his works against the Manichæan are an inexhaustible storehouse of arguments in this still living controversy.” – Catholic Encyclopedia


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“Teaching of St. Augustine of Hippo – II. HIS SYSTEM OF GRACE – (3) The system of St. Augustine in opposition to this rests on three fundamental principles: God is absolute Master, by His grace, of all the determinations of the will; man remains free, even under the action of grace…” – Catholic Encyclopedia

http://www.britannica.com/eb/article?tocId=9109388&query=augustine&ct=eb“Augustine, Saint – Both modern Roman Catholic and Protestant Christianity owe much to Augustine, though in some ways each community has at times been embarrassed to own up to that allegiance in the face of irreconcilable elements in his thought. For example, Augustine has been cited as both a champion of human freedom and an articulate defender of divine predestination…” – Britannica.com

ii. Although containing the kinds of subtler differences and articulations that we can find among Calvinists of all ages…

iii. Augustine affirms ALL of the five points of T-U-L-I-P

- Total Depravity of Man

http://www.bartleby.com/65/pe/Pelagian.html“Pelagianism – Christian heretical sect that rose in the 5th cent. challenging St. Augustine’s conceptions of grace and predestination…Pelagius thought that St. Augustine was excessively pessimistic in his view that humanity is sinful by nature and must rely totally upon grace for salvation…” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.bartleby.com/65/au/AugustnSt.html“Augustine, Saint – The Pelagians denied original sin and the fall of humanity. The implication of this aroused Augustine, who held that humanity was corrupt and helpless. From his writings the great controversies on grace proceed, and as professed followers of Augustine, John Calvin and the Jansenists developed predestinarian theologies.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.newadvent.org/cathen/02084a.htm“Life of St. Augustine of Hippo – the Jansenists maintained that Augustine was unconsciously a Pelagian and that he afterwards acknowledged the loss of liberty through the sin of Adam…Augustine acknowledges that he had not yet understood how the first good inclination of the will is a gift of God (Retractions, I, xxiii, n, 3)...” – Catholic Encyclopedia

http://www.newadvent.org/cathen/02084a.htm“Life of St. Augustine of Hippo, C. The Pelagian Controversy and the Doctor of Grace – Informed of their views by Prosper of Aquitaine, the holy Doctor once more expounded, in "De Prædestinatione Sanctorum," how even these first desires for

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salvation are due to the grace of God, which therefore absolutely controls our predestination.” – Catholic Encyclopedia

- Unconditional Election

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo – II. HIS SYSTEM OF GRACE – And it is here that Augustine replies: There are many ways of inviting faith. Souls being differently disposed, God knows what invitation will be accepted, what other will not be accepted…Before all decision to create the world, the infinite knowledge of God presents to Him all the graces, and different series of graces, which He can prepare for each soul, along with the consent or refusal which would follow in each circumstance, and that in millions and millions of possible combinations. Thus He sees that if Peter had received such another grace, he would not have been converted; and if on the contrary such another Divine appeal had been heard in the heart of Judas, he would have done penance and been saved…God decreeing, indeed, to create the world and to give it such a series of graces with such a concatenation of circumstances as should bring about freely, but infallibly, such and such results (for example, the despair of Judas and the repentance of Peter)…He saw combinations in which Peter would have been impenitent and Judas converted. It is therefore prior to any merit of Peter, or any fault of Judas, that God decided to give them the graces which saved Peter and not Judas…Why did not God, seeing that another grace would have saved Judas, give it to him? Faith can only answer, with Augustine: O Mystery! O Altitudo! (De Spiritu et litterâ, xxxiv, n. 60).” – Catholic Encyclopedia

- Limited Atonement

http://www.bartleby.com/65/pe/Pelagian.html“Pelagianism – Semi-Pelagians also rejected the Augustinian doctrine of predestination and held that God willed the salvation of all men equally.” – The Columbia Encyclopedia, Sixth Edition. 2001.

- Irresistible Grace (including that man believes when God first puts faith into him, in which man is not co-operative)

http://www.britannica.com/eb/article?tocId=67433&query=Pelagius&ct=eb“Christianity, The church and its history > The history of Christianity > Theological controversies of the 4th and 5th centuries > Western controversies – The other major controversy of the Western Church was a more confused issue, namely, whether faith is caused by divine grace or human freedom. Augustine ascribed all credit to God. The British monk Pelagius protested that Augustine was destroying responsibility and denying the capacity of man to do what God commands.” – Britannica.com

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- Perseverence of the Saints

http://www.britannica.com/eb/article?tocId=214293“Augustine, Saint, Other works > Controversial writings – The hardest positions Augustine takes in favour of predestination in his last years appear in De praedestinatione sanctorum (429; The Predestination of the Blessed) and De dono perseverantiae (429; The Gift of Perseverance).” – Britannica.com

**** b. Augustine’s general influence from Platonism

i. But where does Augustine, the chief proponent of the Roman Catholic view at the time on this issue get his ideas?

- As early as Augustine’s own lifetime, before the debate between the two men got underway, Pelagius heard a bishop quoting Augustine on these topics


"Pelagius – Coming to Rome c. 380, Pelagius, though not a priest, became a highly regarded spiritual director for both clergy and laymen. The rigorous asceticism of his adherents acted as a reproach to the spiritual sloth of many Roman Christians, whose moral standards greatly distressed him. He blamed Rome's moral laxity on the doctrine of divine grace that he heard a bishop cite from the Confessions of Saint Augustine, who in his prayer for continence beseeched God to grant whatever grace the divine will determined." – Britannica.com

http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“Augustine, in addition to being a titanic theologian and a prodigious intellect, was also a man of deep spirituality and prayer. In one of his famous prayers, Augustine made a seemingly harmless and innocuous statement in the prayer to God in which he says: "O God, command what you wouldst, and grant what thou dost command." Now, would that give you apoplexy - to hear a prayer like that? Well it certainly set Pelagius, this British monk, into orbit. When he heard that, he protested vociferously, even appealing to Rome to have this ghastly prayer censured from the pen of Augustine.”

a. This indicates the prominence that Augustine had in shaping this view

b. So much so that he was viewed as early as his own

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lifetime as the chief and best articulation of these views

ii. As noted ABOVE, the doctrine or definition of original sin (and “grace”) used by Calvinists to this day was apparently NOT on record or articulated PRIOR to its development by the Roman Catholic Church during the debate with Pelagius as the supportive underpinning for infant baptism

iii. Neither were the rest of these doctrines beforehand articulated

- (at least among the orthodox Christian community)

NOTE: - In general, as we’ve seen in other studies, the Roman Catholic Church, by definition, projects the structures and beliefs, which are glaringly present in the fourth century backward to the earliest Christianity.- Thus, it is against the Roman Catholic Church’s interest to admit that these doctrines weren’t around before Augustine. - In light of this necessary trend in which the R.C.C. projects its visible fourth century concepts backward, it is telling that the Roman Catholic Church is forced to begrudgingly admit that these views were not established or defined before Augustine.

- SEE BELOW

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo – II. HIS SYSTEM OF GRACE – It is unquestionably in the great Doctor's solution of the eternal problem of freedom and grace -- of the part taken by God and by man, in the affair of salvation -- that his thought stands forth as most personal, most powerful, and most disputed. Most personal, for he was the first of all to synthesize the great theories of the Fall, grace, and free will; and moreover it is he who, to reconcile them all, has furnished us with a profound explanation which is in very truth his, and of which we can find no trace in his predecessors.” – Catholic Encyclopedia

http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism – Besides, at that time, the doctrine of Christian grace was everywhere vague and undefined; even the West was convinced of nothing more than that some sort of assistance was necessary to salvation and was given gratuitously, while the nature of this assistance was but little understood…It was due to the intervention of St. Augustine and the Church, that greater clearness was gradually reached in the disputed questions and that the first impulse was given towards a more careful development of the dogmas of original sin and grace… On account of these doctrines, which clearly contain the quintessence of Pelagianism, Caelestius was summoned to appear before a synod at Carthage (411); but he refused to retract them,

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alleging that the inheritance of Adam's sin was an open question and hence its denial was no heresy…And in order to impress upon him more strongly the seriousness of the situation, five bishops (Augustine, Aurelius, Alypius, Evodius, and Possidius) forwarded to him a joint letter, in which they detailed the doctrine of original sin, infant baptism, and Christian grace…Starting from the principle that the resolutions of provincial synods have no binding force until they are confirmed by the supreme authority of the Apostolic See, the pope developed the Catholic teaching on original sin and grace, and excluded Pelagius and Caelestius…In 416 Pelagius had published a new work, now lost, "De libero arbitrio libri IV", which in its phraseology seemed to verge towards the Augustinian conception of grace and infant baptism, even if in principle it did not abandon the author's earlier standpoint…In great haste a synod was convened at Carthage in November, 417, and writing to Zosimus, they urgently begged him not to rescind the sentence which his predecessor, Innocent I, had pronounced against Pelagius and Caelestius…on 1 May, 418, in the presence of 200 bishops, the famous Council of Carthage, which again branded Pelagianism as a heresy in eight (or nine) canons (Denzinger, "Enchir.", 10th ed., 1908, 101-8). Owing to their importance they may be summarized: 1. Death did not come to Adam from a physical necessity, but through sin. 2. New-born children must be baptized on account of original sin.” – Catholic Encyclopedia

http://www.britannica.com/eb/article?tocId=9044209“Justification – The Greek Fathers of the church did not emphasize the doctrine of justification, but it became an important theological concept in the thought of Augustine during his controversy with the Pelagians, a heretical group who were teaching an ethical self-sanctification by works.” – Britannica.com

http://www.newadvent.org/cathen/a.htm"Teaching of St. Augustine of Hippo – The Augustinian predestination presents no new difficulty if one has understood the function of this Divine knowledge in the choice of graces. The problem is reduced to this: Does God in his creative decree and, before any act of human liberty, determine by an immutable choice the elect and the reprobate?... Between these two extreme opinions Augustine formulated (not invented) the Catholic dogma, which affirms these two truths at the same time…Now in the Divine decree, according to Augustine, and according to the Catholic Faith on this point, which has been formulated by him, the two elements pointed out above appear…(5) The part which Augustine had in the doctrine of Original Sin has been brought to light and determined only recently…In the first place, It is no longer possible to maintain seriously, as was formerly the fashion (even among certain Catholics, like Richard Simon), that Augustine invented in the Church the hitherto unknown doctrine of original sin…In this doctrine of the primal fall Augustine distinguished, with greater insistency and clearness than his predecessors, the punishment and the sin -- the chastisement which strips the children of Adam of all the original privileges -- and the fault, which consists in this, that the crime of Adam, the cause of the fall is, without having been committed personally by his children, nevertheless in a certain measure imputed to them, in virtue of the moral union established by God between the head of the human family and his descendants.” – Catholic Encyclopedia

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iv. Augustine receives his concepts from Pagan Mystical Philosophy

- General influence from Pagan Mysticism

NOTE: From the quote below, Augustine’s genius is largely due to his synthesizing of Christian, Roman, and Platonic though.

http://www.britannica.com/eb/article?tocId=9109388&query=augustine&ct=eb“Augustine, Saint – also called Saint Augustine of Hippo, original Latin name Aurelius Augustinus feast day August 28, bishop of Hippo from 396 to 430, one of the Latin Fathers of the Church, one of the Doctors of the Church, and perhaps the most significant Christian thinker after St. Paul. Augustine's adaptation of classical thought to Christian teaching created a theological system of great power and lasting influence. His numerous written works, the most important of which are Confessions and City of God, shaped the practice of biblical exegesis and helped lay the foundation for much of medieval and modern Christian thought…Intellectually, Augustine represents the most influential adaptation of the ancient Platonic tradition with Christian ideas that ever occurred in the Latin Christian world. Augustine received the Platonic past in a far more limited and diluted way than did many of his Greek-speaking contemporaries, but his writings were so widely read and imitated throughout Latin Christendom that his particular synthesis of Christian, Roman, and Platonic traditions defined the terms for much later tradition and debate.” – Britannica.com

http://www.bartleby.com/65/ne/Neoplato.html"Neoplatonism, The Impact of Neoplatonism – Neoplatonism was an early influence on Christian thinkers. The Christian apologists Clement of Alexandria and Origen had vied with the incipient Neoplatonic tradition for control of the Platonic heritage. The philosophy was firmly joined with Christianity by St. Augustine, who was a Neoplatonist before his conversion. It was through Neoplatonism that Augustine conceived of spirit as being immaterial and viewed evil as an unreal substance (in contradistinction to Manichaean doctrine)." – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=32574&query=platonism&ct=eb

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“Platonism, Platonism in the world of revealed religions > Ancient and medieval Christian Platonism > Augustinian Platonism – Each of the great Christian Platonists understood Platonism and applied it to the understanding of his faith in his own individual way, and of no one of them was this truer than of Augustine with his extremely strong personality and distinctive religious history. Augustine's thought was not merely a subspecies of Christian Platonism but something unique—Augustinianism. Nonetheless, the reading of Plotinus and Porphyry (in Latin translations) had a decisive influence on his religious and intellectual development, and he was more deeply and directly affected by Neoplatonism than any of his Western contemporaries and successors.” – Britannica.com

http://www.britannica.com/eb/article?tocId=24811“Augustine, Saint, Life retold – But when Augustine accepted baptism at the hands of Ambrose in 387, thereby joining the religion of his mother to the cultural practices of his father, he managed to make it a Christianity of his own. To some extent influenced by Ambrose (but few others influenced by Ambrose went in the same direction), Augustine made his Christianity into a rival to and replacement for the austerity of ancient philosophers. Reading Platonic texts and correctly understanding some of their doctrine, Augustine decided for himself that Christianity was possible only if he went further than any churchman said he was required to go—he chose to remain celibate even though he was a layman and under no requirement to do so.” – Britannica.com

NOTE: - The word “material dualism” and its connection to Gnosticism. - That Augustine is “Neo-Platonist” until such time “as a contradiction arises”…

- so, what happens if Augustine sees no “contradiction” but instead sees an avenue for confluence between the Christian and Platonic views?- the rest of these quotes indicates how much Augustine’s work was about synthesizing the Platonic and Christian traditions

http://www.newadvent.org/cathen/02084a.htm“Life of St. Augustine of Hippo – Thenceforward Augustine looked upon rhetoric merely as a profession; his heart was in philosophy. Unfortunately, his faith, as well as his morals, was to pass though a terrible crisis. In this same year, 373, Augustine and his friend Honoratus fell into the snares of the Manichæans. It seems strange that so great a mind should have been victimized by Oriental vapourings, synthesized by the Persian Mani (215-276) into coarse, material dualism, and introduced into Africa scarcely fifty years previously. Augustine himself tells us that he was enticed by the promises of a free philosophy unbridled by faith; by the boasts of the Manichæans, who claimed to have discovered contradictions in Holy Writ; and, above all, by the hope of finding in their doctrine a scientific explanation of nature and its most mysterious phenomena…Moreover, being tortured by the problem of the origin of evil, Augustine, in default of solving it, acknowledged a conflict of two principles. And then, again, there was a very powerful charm in the moral irresponsibility resulting from a doctrine which denied liberty and attributed the commission of crime to a

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foreign principle…II. FROM HIS CONVERSION TO HIS EPISCOPATE (386-395) Augustine gradually became acquainted with Christian doctrine, and in his mind the fusion of Platonic philosophy with revealed dogmas was taking place…and if he loves the Platonists it is because he counts on finding among them interpretations always in harmony with his faith (Against the Academics, III, c. x)…It is now easy to appreciate at its true value the influence of neo-Platonism upon the mind of the great African Doctor. It would be impossible for anyone who has read the works of St. Augustine to deny the existence of this influence. However, it would be a great exaggeration of this influence to pretend that it at any time sacrificed the Gospel to Plato. The same learned critic thus wisely concludes his study: "So long, therefore, as his philosophy agrees with his religious doctrines, St. Augustine is frankly neo-Platonist; as soon as a contradiction arises, he never hesitates to subordinate his philosophy to religion, reason to faith. He was, first of all, a Christian; the philosophical questions that occupied his mind constantly found themselves more and more relegated to the background" (op. cit., 155). But the method was a dangerous one; in thus seeking harmony between the two doctrines he thought too easily to find Christianity in Plato, or Platonism in the Gospel. More than once, in his "Retractations" and elsewhere, he acknowledges that he has not always shunned this danger. Thus he had imagined that in Platonism he discovered the entire doctrine of the Word and the whole prologue of St. John. He likewise disavowed a good number of neo-Platonic theories which had at first misled him…” – Catholic Encyclopedia

- The criticism that Augustine’s views were inherited in some way from Mysticism was around since the beginning

http://www.newadvent.org/cathen/11604a.htm“Pelagius and Pelagianism – The Disputes of St. Augustine with Julian of Eclanum (419-428) – Through the vigorous measures adopted in 418, Pelagianism was indeed condemned, but not crushed. Among the eighteen bishops of Italy who were exiled on account of their refusal to sign the papal decree, Julian, Bishop of Eclanum, a city of Apulia now deserted, was the first to protest against the "Tractoria" of Zosimus. Highly educated and skilled in philosophy and dialectics, he assumed the leadership among the Pelagians. But to fight for Pelagianism now meant to fight against Augustine…When two Pelagian circulars, written by Julian and scourging the "Manichaean views" of the Antipelagians, fell into his hands, he attacked them energetically (420 or 421) in a work, dedicated to Boniface I, "Contra duas epistolas Pelagianorum libri IV" (P. L., XLIV, 549 sqq.)…Though composed shortly after 421, it did not come to the notice of St. Augustine until 427. The latter's reply, which quotes Julian's argumentations sentence for sentence and refutes them, was completed only as far as the sixth book, whence it is cited in patristic literature as "Opus imperfectum contra Iulianum" (P. L., XLV, 1049 sqq.).” – Catholic Encyclopedia

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- Specific references to such influence concerning “Calvinistic” concepts

http://www.britannica.com/eb/article?tocId=32574&query=platonism&ct=eb“Platonism, Platonism in the world of revealed religions > Ancient and medieval Christian Platonism > Augustinian Platonism – In his epistemology Augustine was Neoplatonic, especially in the subjectivity of his doctrine of illumination—in its insistence that in spite of the fact that God is exterior to man, men's minds are aware of him because of his direct action on them (expressed in terms of the shining of his light on the mind, or sometimes of teaching) and not as the result of reasoning from sense experience. For a Platonist, as has been said, body cannot act upon soul. Sense experience, therefore, though genuinely informative on its own level, cannot be a basis for metaphysical or religious thinking. This must be the result of the presence in the soul of higher realities and their action upon it. In Plotinus the illumination of the soul by Intellect and the One was the permanent cause of man's ability to know eternal reality; and Augustine was at this point very close to Plotinus, though for him there was a much sharper distinction between Creator and creature, and the personal relationship between God and the soul was much more strongly stressed.” – Britannica.com

http://www.britannica.com/eb/article?tocId=24813“Augustine, Saint, Chief works > Confessions – Augustine is especially influenced by the powerful intellectual preaching of the suave and diplomatic Bishop Ambrose, who reconciles for him the attractions of the intellectual and social culture of antiquity, in which Augustine was brought up and of which he was a master, and the spiritual teachings of Christianity. The link between the two was Ambrose's exposition, and Augustine's reception, of a selection of the doctrines of Plato, as mediated in late antiquity by the school of Neoplatonism. Augustine heard Ambrose and read, in Latin translation, SOME OF THE EXCEEDINGLY DIFFICULT WORKS OF PLOTINUS AND PORPHYRY; HE ACQUIRED FROM THEM AN INTELLECTUAL VISION OF THE FALL AND RISE OF THE SOUL OF MAN, A VISION HE FOUND CONFIRMED IN THE READING OF THE BIBLE PROPOSED BY AMBROSE.” – Britannica.com

NOTE: The two quotes below on “Neoplatonism” deal directly with the statement above that from “Plotinus” and his student “Porphyry” (the 2 founders of Neoplatonism), Augustine received “an intellectual vision of the fall and rise” of man.

http://www.britannica.com/eb/article?tocId=32567“Platonism, Neoplatonism: its nature and history – But the leading ideas in the thought of philosophers who can properly be described as Neoplatonists seem always to have included the following: 3. Each derived being is established in its own reality by turning back toward its superior in a movement of contemplative desire, which is implicit in the original creative impulse of outgoing that it receives from its superior; thus the Neoplatonic universe is characterized by a double movement of outgoing and return.” – Britannica.com

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NOTE:- From ABOVE, the return impulse is implicit in the act of the superior being at creation.- From BELOW, “sin” is the lack of this “impulse” or desire to return, which is given by the creator or superior.

http://www.bartleby.com/65/ne/Neoplato.html"Neoplatonism – The Neoplatonic cosmology also had religious overtones, for Plotinus believed that people potentially sought a life in which the individual soul would rise through contemplation to the level of intelligence (the Divine Mind) and then through mystic union would be absorbed in the One itself. Conversely, a privation of being or lack of desire toward the One was the cause of sin, which was held to be a negative quality (i.e., nonparticipation in the perfection of the One). There are thus two reciprocal movements in Neoplatonism: the metaphysical movement of emanation from the One, and the ethical or religious movement of reflective return to the One through contemplation of the forms of the Divine Mind.5" – The Columbia Encyclopedia, Sixth Edition. 2001.

NOTE: - This gives way to the “divine spark” in both Platonic and Gnostic thought. - As we will see in one of the next segments BELOW, in Gnosticism, only some receive the divine spark and are the elect.

- The rest remain in ignorance, which is similar to the function of the divine spark in Platonism, which enlightens the philosopher as compared to the ignorant masses (who remain in Plato’s “cave”).

http://www.britannica.com/eb/article?tocId=15840&query=platonism&ct=eb“Metaphysics, Types of metaphysical theory > Platonism – The essence of Platonism lies in a distinction between two worlds, the familiar world of everyday life, which is the object of the senses, and an unseen world of true realities, which can be the object of the intellect. The ordinary man recognizes the existence of the former and ignores that of the latter…The philosopher is in a position to show him how insubstantial is the foundation on which he takes his stand…The claim, however, is that he can do more than this. Because of the presence in him of something like a divine spark, he can, after suitable preparation, fix his intellectual gaze on the realities of the unseen world and, in the light of them, know both what is true and how to behave. He will not attain this result easily—to get to it will involve not only immense intellectual effort, including the repeated challenging of assumptions, but also turning his back on everything in life that is merely sensual or animal.” – Britannica.com

NOTE 1: From “Metaphysics” quote immediately ABOVE…- The connection in Platonism that knowing the eternal realities requires “turning” your “back on everything that is merely sensual or animal”- Compare to the quote BELOW concerning Augustine…


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“Augustine, Saint, Life retold – Reading Platonic texts and correctly understanding some of their doctrine, Augustine decided for himself that Christianity was possible only if he went further than any churchman said he was required to go—he chose to remain celibate even though he was a layman and under no requirement to do so.” – Britannica.com

NOTE 2: From “Metaphysics” quote ABOVE…- The comparative similarity between…

- 1) the presence of the divine spark from the “One,” which acts on the individual, allowing him to perceive reality, which those without such a spark cannot do, and then also to behave accordingly.- 2) the concept of “irresistible grace” as defined by the Westminster Confession, affecting both perception of truth and also behavior.



**** iii. Early Church (Pre-Pelagian) and the Gnostics

1. Introductory Notesa. In particular, we are talking about the specific

subcategory of authors commonly known as the “Apostolic Fathers”

i. NOT the whole, overarching category known as the “Ante-Nicene Fathers”

b. It is NOT necessary to show that Augustine borrowed Gnostic or Platonic concepts WHOLESALE

i. Instead, as it is the case that Augustine’s brilliance was in his synthesis, it is only

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necessary to show where his views demonstrate a blending together of the key elements of Platonic or Gnostic concepts into Christian terms

2. Gnostic Viewa. Fundamentally Defined by its Pessimistic View

i. The material world, including mankind, is inherently flawed and evil

http://www.britannica.com/eb/article?tocId=9037124&query=gnosticism&ct=eb“Gnosticism, History – The dualistic phase was reached after the expansion of Gnosticism into the Hellenistic world and under the influence of Platonic philosophy, from which was borrowed the doctrine that a lower demiurge was responsible for the creation of this world…” – Britannica.com

http://www.britannica.com/eb/article?tocId=67678&query=valentinus&ct=eb“Patristic literature, The ante-Nicene period > The Gnostic writers – Hardly had the church thrown off its early Jewish-Christian idiosyncrasies when it found itself confronted by the amorphous but pervasive philosophical-religious movement known as Gnosticism. This movement made a strong bid to absorb Christianity in the 2nd century, and a number of Christian Gnostic sects flourished and contributed richly to Christian literature. Although the church eventually maintained its identity intact, the confrontation forced it to clarify its ideas on vital issues on which it differed sharply from the Gnostics. Chief among these were the Gnostics' distinction between the unknown supreme God and the Demiurge (identified with the God of the Old Testament) who created this world; their dualist disparagement of the material order and insistence that the Redeemer became incarnate in appearance only…” – Britannica.com

http://www.britannica.com/eb/article?tocId=9037124&query=gnosticism&ct=eb“Gnosticism, Nature – The world, produced from evil matter and possessed by evil demons, cannot be a creation of a good God; it is mostly conceived of as an illusion, or an abortion, dominated by Yahweh, the Jewish demiurge, whose creation and history are depreciated. This world is therefore alien to God, who is for the Gnostics depth and silence, beyond any name or predicate, the absolute, the source of good spirits who together form the pleroma, or realm of light.” – Britannica.com

NOTE: The phrase “eliminated individual responsibility” from BELOW.

http://www.britannica.com/eb/article?tocId=67425&query=gnosticism&ct=eb“Christianity, The church and its history > The history of Christianity > The internal development of the early Christian Church > Early heretical movements – Gnosticism was the greatest threat to Christianity before 150 and somewhat thereafter. Gnostics taught that there is total opposition between this evil world and God…Its pessimism and dualism (in which matter was viewed as evil and spirit good) had disturbing moral consequences, involving both asceticism and libertinism. Its claims to

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a totally transcendent revelation were antirational, allowed for no natural goodness in the created order, and eliminated individual responsibility.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9030754&query=gnosticism&ct=eb“Docetism – (from Greek dokein, “to seem”), Christian heresy and one of the earliest Christian sectarian doctrines, affirming that Christ did not have a real or natural body during his life on earth but only an apparent or phantom one. Though its incipient forms are alluded to in the New Testament, such as in the Letters of John (e.g., 1 John 4:1–3; 2 John 7), Docetism became more fully developed as an important doctrinal position of Gnosticism, a religious dualist system of belief arising in the 2nd century AD which held that matter was evil and the spirit good and claimed that salvation was attained only through esoteric knowledge, or gnosis. The heresy developed from speculations about the imperfection or essential impurity of matter.” – Britannica.com

http://www.britannica.com/eb/article?tocId=9009299&query=gnosticism&ct=eb“Archon – in Gnosticism, any of a number of world-governing powers that were created with the material world by a subordinate deity called the Demiurge (Creator). The Gnostics were religious dualists who held that matter is evil and the spirit good and that salvation is attained by esoteric knowledge, or gnosis…Because the Gnostics of the 2nd and 3rd centuries, who generally originated within Christianity, regarded the material world as outright evil or as the product of error, Archons were viewed as maleficent forces…” – Britannica.com

http://www.britannica.com/eb/article?tocId=67567&query=divine%20spark&ct=eb“Christianity, Aspects of the Christian religion > Christian myth and legend > History of Christian myth and legend > The early church > Messianic secrets and the mysteries of salvation – Valentinian myths describe how the pleroma (spiritual realm) that existed in the beginning was disrupted by a Fall. The Creator God of Genesis, aborted from the primordial world, became a Demiurge and created the material universe.” – Britannica.com

http://www.newadvent.org/cathen/06592a.htm“Gnosticism – A more complete and historical definition of Gnosticism would be: A collective name for a large number of greatly-varying and pantheistic-idealistic sects, which flourished from some time before the Christian Era down to the fifth century, and which, while borrowing the phraseology and some of the tenets of the chief religions of the day, and especially of Christianity, held matter to be a deterioration of spirit, and the whole universe a depravation of the Deity…ORIGIN – Although the origins of Gnosticism are still largely enveloped in obscurity, so much light has been shed on the problem by the combined labours of many scholars that it is possible to give the following tentative solution: Although Gnosticism may at first sight appear a mere thoughtless syncretism of well nigh all religious systems in antiquity, it has in reality one deep root-principle, which assimilated in every soil what is needed for its life and growth; this principle is philosophical and religious pessimism. The Gnostics, it is true, borrowed their terminology almost entirely from existing religions, but they only used it to illustrate their great idea of the essential evil of this present existence

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and the duty to escape it by the help of magic spells and a superhuman Saviour…This utter pessimism, bemoaning the existence of the whole universe as a corruption and a calamity, with a feverish craving to be freed from the body of this death and a mad hope that, if we only knew, we could by some mystic words undo the cursed spell of this existence -- this is the foundation of all Gnostic thought...” – Catholic Encyclopedia

ii. Salvation was defined as escaping this material realm and going to the higher spiritual realm

- In previous studies we refer to this as the “Heavenly Destiny” concept

http://www.britannica.com/eb/article?tocId=9009299&query=gnosticism&ct=eb“Archon – in Gnosticism, any of a number of world-governing powers that were created with the material world by a subordinate deity called the Demiurge (Creator). The Gnostics were religious dualists who held that matter is evil and the spirit good and that salvation is attained by esoteric knowledge, or gnosis…Because the Gnostics of the 2nd and 3rd centuries, who generally originated within Christianity, regarded the material world as outright evil or as the product of error, Archons were viewed as maleficent forces… The recurring image of Archons is that of jailers imprisoning the divine spark in human souls held captive in material creation. The purpose of the gnosis sent from the realms of divine light beyond the universe through the divine emanation (aeon) Christ was to enable Gnostic initiates to pass through the spheres of the Archons into the realms of light.” – Britannica.com

http://www.bartleby.com/65/gn/Gnostici.html“Gnosticism – Some Gnostics taught that the world is ruled by evil archons, among them the deity of the Old Testament, who hold captive the spirit of humanity. The heavenly pleroma was the center of the divine life, and Jesus was interpreted as an intermediary eternal being, or aeon, sent from the pleroma to restore the lost knowledge of humanity’s divine origin. Gnostics held secret formulas, which they believed would free them at death from the evil archons and restore them to their heavenly abode.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.newadvent.org/cathen/06592a.htm“Gnosticism, DOCTRINES, (a) Cosmogony – The ultimate end of all Gnosis is metanoia, or repentance, the undoing of the sin of material existence and the return to the Pleroma.” – Catholic Encyclopedia

- Compare Gnostic thoughts above on dualism with Augustine (below).

http://www.britannica.com/eb/article?tocId=34212"Eschatology, Eschatology in religions of the West, Post-Biblical Christianity, The views of Augustine – The City of God is represented in the church, and for the church God has ordained salvation from the persecution of the City of the World and eternal bliss in the courts of heaven. Much of this conception is reminiscent of the apocalyptic

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world view, but the views of Augustine also contained distinct differences. The dualism represented in apocalypticism is reflected with equal intensity in Augustine's two cities. Furthermore, Augustine remained as pessimistic as any millenarian about the future of the City of the World and the prospect of progress in this world…In fact, his disillusionment with worldly values was more thorough than that of the millenarians, for he rejected as carnal any expectations of a renewed and purified world that the believers could expect to enjoy. In this respect he differed sharply with the apocalyptic tradition…Augustine's allegorical millennialism became the official doctrine of the church, and apocalypticism went underground…the doctrine of Augustine remained unchallenged until the 17th century. The Protestant Reformers of the Lutheran, Calvinist, and Anglican traditions were not apocalypticists but remained firmly attached to the views of Augustine, for whose theology they felt a particular affinity…The Augustinian millennial world view, though it survived the Reformation, did not survive the intellectual revolution of the 17th century.” – Britannica.com

b. All men are material, but ONLY some men possess the divine spark from God, which imparts the saving knowledge

i. Thus there are (by virtue of the creation itself) 2 Kinds of Men, Saved and Unsaved

- Who did and did not possess this “divine spark” was something determined by forces outside man’s participation from the beginning of the material creation

- As a function of their inherited nature, the “unsaved” do NOT EVER have the chance or potential for salvation

a. simply because they lack the “divine spark”” imparted from God

http://www.britannica.com/eb/article?tocId=67678&query=valentinus&ct=eb“Patristic literature, The ante-Nicene period > The Gnostic writers – Hardly had the church thrown off its early Jewish-Christian idiosyncrasies when it found itself confronted by the amorphous but pervasive philosophical-religious movement known as Gnosticism. This movement made a strong bid to absorb Christianity in the 2nd century, and a number of Christian Gnostic sects flourished and contributed richly to Christian literature. Although the church eventually maintained its identity intact, the confrontation forced it to clarify its ideas on vital issues on which it differed sharply from the Gnostics. Chief among these were…their division of humanity into a spiritual elite able to achieve salvation and, below this elite, “psychics” capable of a modified form of salvation and ‘material’ people cut off from salvation.” – Britannica.com

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http://www.bartleby.com/65/gn/Gnostici.html“Gnosticism – Gnosticism held that human beings consist of flesh, soul, and spirit (the divine spark), and that humanity is divided into classes representing each of these elements. The purely corporeal (hylic) lacked spirit and could never be saved; the Gnostics proper (pneumatic) bore knowingly the divine spark and their salvation was certain; and those, like the Christians, who stood in between (psychic), might attain a lesser salvation through faith.” – The Columbia Encyclopedia, Sixth Edition. 2001.

http://www.britannica.com/eb/article?tocId=67567&query=divine%20spark&ct=eb“Christianity, Aspects of the Christian religion > Christian myth and legend > History of Christian myth and legend > The early church > Messianic secrets and the mysteries of salvation – The Creator God of Genesis, aborted from the primordial world, became a Demiurge and created the material universe. He deliberately created two kinds of human being and animated them with his breath: the hylics and the psychics. Unknown to the Demiurge, however, certain remnants of pleromic wisdom contained in his breath lodged as spiritual particles in matter and produced a third group of beings called pneumatics…Gnostics (the pneumatics) contain within themselves divine sparks expelled from the pleroma. Christ was sent from the pleroma to teach Gnostics the saving knowledge (gnosis)…” – Britannica.com

NOTE: - From BELOW, that why some men received the divine spark and others did not is “for whatever reason” and “not known.”- This is strikingly similar to both the modern Calvinist and the Augustinian articulations also included BELOW.

http://www.newadvent.org/cathen/06592a.htm“Gnosticism – The doctrine of salvation by knowledge…Gnostics were "people who knew", and their knowledge at once constituted them a superior class of beings, whose present and future status was essentially different from that of those who, for whatever reason, did not know…” – Catholic Encyclopedia

http://www.opc.org/cce/QandA/5.htmlOrthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.A"U" for Unconditional Election. …God's choice of us was from the foundation of the world. Look at Ephesians 1:3-5. Verse 5: "... having predestined us to adoption of sons by Jesus Christ to Himself, ACCORDING TO THE GOOD PLEASURE OF HIS WILL." Nothing in us poor sinners made Him set His love on us. It was out of the good pleasure of His will -- altogether in Himself -- a mystery to us!

http://www.newadvent.org/cathen/a.htm“Teaching of St. Augustine of Hippo – II. HIS SYSTEM OF GRACE – …It is therefore prior to any merit of Peter, or any fault of Judas, that God decided to give

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them the graces which saved Peter and not Judas…Why did not God, seeing that another grace would have saved Judas, give it to him? Faith can only answer, with Augustine: O Mystery! O Altitudo! (De Spiritu et litterâ, xxxiv, n. 60).” – Catholic Encyclopedia

ii. this saving knowledge - was not available to all men- came NOT by observation- came NOT by scripture - but by internal revelation ONLY TO

CERTAIN INDIVIDUALS by God

http://www.britannica.com/eb/article?tocId=9037124&query=gnosticism&ct=eb“Gnosticism – philosophical and religious movement prominent in the Greco-Roman world in the 2nd century AD…The designation Gnosticism, derived from the Greek gnostikos (one who has gnosis, or “secret knowledge”), is a term of modern scholarship. Evidence for the Gnostic phenomenon, found in the Church Fathers who opposed Gnostic teachings (Irenaeus, c. 185; Hippolytus, c. 230; Epiphanius, c. 375) and in the Gnostic writings themselves, reveals a diversity in theology, ethics, and ritual that defies strict classification. Yet Gnostic sects appear to have shared an emphasis on the redemptive power of esoteric knowledge, acquired not by learning or empirical observation but by divine revelation.” – Britannica.com

NOTE: From BELOW, how scripture was misused to support these concepts from early on.

http://www.britannica.com/eb/article?tocId=9037124&query=gnosticism&ct=eb“Gnosticism, Nature – In the Gnostic view, the unconscious self of man is consubstantial with the Godhead, but because of a tragic fall it is thrown into a world that is completely alien to its real being. Through revelation from above, man becomes conscious of his origin, essence, and transcedent destiny. Gnostic revelation is to be distinguished both from philosophical enlightenment, because it cannot be acquired by the forces of reason, and from Christian revelation, because it is not rooted in history and transmitted by Scripture. It is rather the intuition of the mystery of the self…the discovery of the unconscious self or spirit in man which sleeps in him until awakened by the Saviour. The Gnostic sects of the 2nd century made use of Hebrew and Christian religious writings, employing the allegorical method to extricate Gnostic meanings from them…the discovery of the unconscious self or spirit in man which sleeps in him until awakened by the Saviour.” – Britannica.com

c. SUMMARYi. what we call “Calvinism” today, even as

articulated by Augustine, is just an articulation of these basic Gnostic concepts

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in Christian terms, twisting scripture to support them

- “a pessimism” which ““allows no natural goodness”

- “division of mankind into two classes of humans” which the individual himself has no choice or participation in

- “salvation by divine spark unto the imputing of knowledge”

- Escape from the corrupt and unredeemable material world to a heavenly abode

****

3. Early Church Writers (i.e. The Apostolic Fathers) a. Introductory comments

i. Of course, as we saw earlier, Calvinists (and Roman Catholics) like to present that Augustine simply “formatted” or “articulated” the existing orthodox views

ii. Calvinists often provide one of two alternate views of early Church history (particularly ante-Nicene - prior to 325 A.D.)

- In concert with an evolving view of orthodoxy, some Calvinists might suggest that prior to the 4th or 5th century the Church had no established position on free will because it was too preoccupied with trying to understand more weightier matters of the faith.

- Alternatively, it might be implied that the pre-Pelagian Church was essentially "proto-Calvinistic" in theology regarding issues of free will and divine sovereignty and that Pelagius was the first to challenge this established "proto-Calvinistic" position.

iii. As we will see, none of these statements are true

- Prior to Augustine, the views of the orthodox church on these questions was NOT undefined or unarticulated

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- the views of Augustine and the Roman Catholic Church on these matters were decisively NOT the views held by the orthodox church before them

- and the early church was clearly NOT “proto-Calvinist”

iv. Instead the earlier church’s view was…- quite clear and detailed- totally Free Will- And the ideas we call “Calvinism”

were clearly assigned by the early orthodox church to Gnosticism

v. A Compound Problem- 1) Not only do these early authors

clearly articulate a Free Will position that is incompatible with any form of Calvinism

- 2) But they are aware of the basic concepts of Calvinism

a. they describe it b. reject itc. and attribute it to the Gnostic

heretics vi. And when the early church writers do reflect

a Free Will view, Calvinists will assert that they were still under the lingering influence of Judaism

- We saw R.C. Sproul make this characterization of anyone articulating a Free Will position, particularly the Arminians


What is the source and status of faith? Is it the God-given means whereby the God-given justification is received? Or is it a condition of justification which is left to us to fulfill? Is your faith a work? Is it the one work that God leaves for you to do? I had a discussion with some folks in Grand Rapids, Michigan, recently. I was speaking on sola gratia, and one fellow was upset…And after we discussed this for fifteen minutes, he said, "OK! I'll say it. I'm a Christian because I did the right thing, I made the right response, and my friend didn't." What was this person trusting in for his salvation? Not in his works in general, but in the one work that he performed. And he was a

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Protestant, an evangelical. But his view of salvation was no different from the Roman view… It is no wonder then that later Reformed theology condemned Arminianism as being, in principle, both a return to Rome because, in effect, it turned faith into a meritorious work, and a betrayal of the Reformation…Arminianism was indeed, in Reformed eyes, a renunciation of New Testament Christianity in favor of New Testament Judaism…For to rely on oneself for faith is no different in principle than to rely on oneself for works, and the one is as un-Christian and anti-Christian as the other.

- This type of accusation has been around since the early times, when the Gnostics themselves used such accusations to dispel orthodox Christians in their day

"...they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles." - Irenaeus, BOOK III. CHAP. XII., DOCTRINE OF THE REST OF THE APOSTLES.

**** b. 2 categories of statements

i. Statements that they make asserting Free Will and directly contradicting these 5 defining Calvinist points

ii. Statements that they make describing the views of the Gnostics

- The Gnostic’s are articulating the Calvinist concepts

Barnabas (a.d. 100.)

Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen." (8) (THE EPISTLE OF BARNABAS(1) CHAP.IV.--ANTICHRIST IS AT HAND: LET US THEREFORE

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AVOID JEWISH ERRORS.)

NOTES: - The idea of Christians who "rest at ease," "fall asleep in our sins" and are "thrust away from the kingdom of the Lord" is incompatible with the Calvinist mandate of eternal perseverance of the saints (once saved always saved.) - Not only does Barnabas attest to the authenticity of the passage "many are called, but few are chosen,"

- but his reference to it here indicates his understanding that many Christians who had been called by God could end up not among the elect.

- This demonstrates the belief that Christians could lose their salvation and walk away from their calling, which itself negates Calvinism because it allows for Christians to resist God’s calling after they have accepted the Gospel. - not to mention the idea implied by this verse in its original New Testament context, that there would be some invited by God who would never convert/answer the call in the first place

- which teaches God calling all men and men resisting his efforts

Clement (a.d. 30-100)

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance ; " (4) adding, moreover, this gracious declaration Repent O house of Israel, of your iniquity.(5) Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder(6) than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father ! I will listen to you, as to a holy(7) people." And in another place He speaks thus: "Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things."(8) Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations]. (THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS CHAP. VIII.--CONTINUATION RESPECTING REPENTANCE.)

NOTES: - In this passage above, Clement asserts quite plainly that God wills all sinners to repent.

- This alone negates Calvinism because under the Calvinist scheme, whether or not a man will repent is exclusively determined by God's own choice.

- Thus, if God willed all sinners to repent, then all sinners would repent under a Calvinist view.

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- God cannot simultaneously determine that some men will not repent while at the same time willing all men to repent.

- But furthermore, Clement directly asserts that "if ye be willing and obey" or "if ye refuse."

- With these words, Clement not only makes obedience to the Gospel a matter of man's own willingness - but he also puts resisting and rejecting the Gospel under man's power of choosing as well.

- According to Clement, man can either willingly accept or refuse the Gospel. - This is Free Will, not Calvinism for it stands in direct contrast to the Calvinist notion that the drawing of God to the Gospel by his Holy Spirit is irresistible.

- How can it be irresistible if a man can refuse it, as Clement clearly taught?

We see,(3) then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength. (CHAP. XXXIII.--BUT LET US NOT OWE UP THE PRACTICE OF GOOD WORKS AND LOVE. GOD HIMSELF IS AN EXAMPLE TO US OF GOOD WORKS.)

NOTES:- In the passage above, Clement further asserts that man has the free will to choose whether or not to accept or reject the Gospel. - Here Clement instructs his audience to "accede to God's will without delay."

- With this statement, Clement clearly places it within a man's own power of choosing whether or not he will submit to God's will. - This means that God's will is not irresistible or compulsory. - Each man can choose for himself whether or not to submit.

The good servant(4) receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: "Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work." (5) He exhorts us, therefore, with our whole heart to attend to this,(6) that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. (CHAP. XXXIV.--GREAT IS THE REWARD OF GOOD WORKS WITH GOD. JOINED TOGETHER IN HARMONY, LET US IMPLORE THAT REWARD FROM HIM.)

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. (CHAP. LVI.--LET US ADMONISH AND CORRECT ONE ANOTHER.)

NOTES:

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- Here again in the above 2 passages, Clement instructs his audience to "submit to God's will"

- indicating that man has in his own power the choice to either submit to God's will or resist God's will. - God's will is not irresistible according to Clement.

For thus speaketh all-virtuous Wisdom:(14)" Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness." ...(15) (CHAP. LVII.--LET THE AUTHORS OF SEDITION SUBMIT THEMSELVES.)

NOTES: - In this last example, Clement quotes Proverbs in support of the notion that men "choose not to fear the Lord"

- which again places men's acceptance or rejection of the Gospel under their own power of choosing.

Ignatius (a.d. 30-107)

Let not then any one deceive you, as indeed ye are not deceived; for ye are wholly devoted to God. For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are[the servants] of Christ. Cast ye out that which defiles[10] you, who are of the[11] most holy Church of the Ephesians, which is so famous and celebrated throughout the world. They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe." [12] (CHAP. VIII.--RENEWED PRAISE OF THE EPHESIANS.)

NOTES: - It should be noted that Ignatius was a disciple of John the Apostle. - In this passage above, like Clement, Ignatius instructs his audience to submit to God's will,

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- which attests to his belief that his audience could choose to obey God's will or choose to resist God's will.

- Also, Ignatius quotes Paul and attests to the idea that Jesus' atonement is for all mankind and especially of those that believe.

- This stands in contrast to the Calvinist notion of limited atonement - and it further emphasizes that Jesus atonement is freely available to all men if they would only choose to believe.

You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies."(9) I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God;"(10) but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth." (11) Wherefore "He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;" (12) of whose kindness the Lord, wishing us also to be imitators, says, "Be ye perfect, even as also your Father that is in heaven is perfect."(13) (CHAP. III.--AVOID SCHISMATICS.)

And I myself give thanks to God for you, because ye have received them: and the Lord will also receive you. But may those that dishonoured them be forgiven through the grace of Jesus Christ, "who wisheth not the death of the sinner, but his repentance." (CHAP. XI.--THANKS AND SALUTATION.)

NOTES: - Here Ignatius again attests to men's power to choose to submit to God's will. - But he goes on to reaffirm that God wills all men to be saved.

- This is incompatible with Calvinism since Calvinism's assertion that God exclusively determines who will be saved and who won't by only drawing some men to salvation and imparting to them saving faith through the Holy Spirit while unilaterally and unconditionally withholding this from others.

Mathetes (a.d. 130) [The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple(1) of the Apostles."]

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason;[3] but having been a disciple of the Apostles, I am become a teacher of the Gentiles. (CHAP. XI.--THESE THINGS ARE WORTHY TO BE KNOWN AND BELIEVED.)

NOTES:

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- Here Mathetes attests to being a disciple of the apostles, which is important because it asserts that his views concerning Free Will are of apostolic origin.

This [messenger] He sent to them. Was it then, as one[16] might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God[17] He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing? (CHAP. VII.--THE MANIFESTATION OF CHRIST. THE EPISTLE OF MATHETES TO DIOGNETUS)

NOTES: - Here Mathetes argues that God does not force or compel anyone to accept the Gospel against their own will. - Instead, Mathetes argues that God simply attempts to humbly persuade.

- As Mathetes sees it, for God to compel men to accept salvation against or apart from their own will would violate his own character.

And do not wonder that a man may become an imitator of God. He can, if he is willing. (CHAP. X.--THE BLESSINGS THAT WILL FLOW FROM FAITH.)

NOTES:- Here Mathetes specifically states that whether or not a man becomes an imitator of God is determined by whether or not the man himself is willing. - This is a clear assertion of Free Will.

Justin Martyr 110-165 A.D.

"I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ;... And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe;" (JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. LXI.--CHRISTIAN BAPTISM.)

NOTES: - According to Justin, the early Christians "learned from the apostles this reason" for water baptism:

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- "since at our birth we were born without our own knowledge or choice...in order that we may not remain the children of necessity and ignorance, but may become the children of choice and knowledge" - …we who "choose to be born again" come forward to dedicate ourselves to God in the ritual of water baptism.

- Not only did Justin Martyr feel that we get born again by our own choice and knowledge…

- but Justin also testifies to the fact that the apostles themselves held this same opinion and handed it down to their successors all the way to Justin's day.

- And that gives us a firm, complete refutation of Calvinist principles by testifying unequivocally to the consistent belief in Free Will in the orthodox Church of the first century originating from the apostles themselves. - Specifically, Justin asserts that belief and choice come before regeneration

- this contradicts Calvinism directly, which holds that God must first regenerate someone’s spirit (a monergistic act) which then irresistibly results in a man believing- thus, this also contradicts Calvinism’s foundational doctrine of Total Depravity, because Justin describes a man as able to choose God and repent BEFORE God has regenerated his “dead spirit”



Reidville Presbyterian Churchhttp://www.reidvillepres.org/tulip.phpTTotal Depravity (Total Inability)We are not claiming that people are as bad as they could be or that they are incapable of performing good works. The person who remains in their original state is not only warped, but they are also dead (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (1 Corinthians 2:14).

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This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him alive through Christ (Ephesians 2:1-5).

The Center for Reformed Theology and Apologetics (CRTA) http://www.reformed.org/calvinism/trf/part_6.htmlT - Total Inability1. Total Inability or Total DepravityBecause 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, 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.

Orthodox Presbyterian Church- one denomination of the Presbyterian Church in the U.S.Ahttp://www.opc.org/cce/QandA/5.html"T" for Total Depravity. That means that unsaved people are "dead in trespasses and sins." Dead people cannot respond to the things of this life. Dead people can neither hear, see, feel, taste nor smell. Ephesians 2:1 says "And you (Ephesian Christians) [God] made alive who were dead in trespasses and sins." That is, before they became Christians, all members of that church were spiritually dead. They were not able to believe and be saved. It wasn't that they were literally dead…But they are dead to Christ and to God and to the Holy Spirit. In other words, they weren't ABLE to repent and believe in Christ!…So total depravity means that we were born in unbelief, and our state is hopeless until the Holy Spirit opens our understanding so that we can receive and believe God's Word.

http://www.pcanet.org/general/cof_contents.htmTHE WESTMINSTER CONFESSION OF FAITHCHAP. IX. - Of Free-Will. 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. 4. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

(back to Justin Martyr…)

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"I said briefly by anticipation, that God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand." (The First Apology of Justin Chap. CXLI - Free-Will In Men And Angels.)

NOTES: - Here Justin asserts very clearly that God created men and angels free to do righteousness and possessing reason so that they might know that, if they sin, they need to repent. - In fact, according to Justin, part of the reason that God created men free is so that if they sinned, they might through reason repent beforehand. - This is another clear assertion of Free Will. - According to Justin, men and angels are capable of Free Will by their very nature.

- Justin never asserts anything about this Free Will being ended by sin or original sin.

For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold. For the reason why God has delayed to do this, is His regard for the human race. For He fore-knows that some are to be saved by repentance, some even that are perhaps not yet born.(4) In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. And if any one disbelieves that God cares for these things,(5) he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness. (JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. XXVIII.--GOD'S CARE FOR MEN.)

NOTES: - Here again, Justin attests to the notion that God created ALL men free to choose truth and obedience. - Notice that Justin states that men are “born” in this state, which necessarily means AFTER the fall of Adam.- Furthermore, Justin goes on to assert that those who reject the notion of Free Will are forced to one of 2 conclusions.

- Either God does not care for right or wrong or that God does not exist. - For Justin, denying Free Will logically results in a God who does not care for right or wrong or a God who wills wrongdoing.

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- These things he charges to the Gnostics elsewhere, asserting that although they do not admit to such things, their views logically require them.

- Calvinism cannot escape this charge for it makes God exclusively responsible for determining whether or not men choose to repent and end sin.

- Thus, since not all men repent, God must will for some men to continue in sin. Therefore, as Justin says, God must will vice and evil.

**** Irenaeus (a.d. 120-202).

NOTES: - it is important to note 2 things about Irenaeus this author.

- First, he was a disciple of Polycarp (a.d. 65-100-155) who was a disciple of John the Apostle. - Second, the quotes below are taken from the extensive work "Against Heresies" in which Irenaeus is both chronicling and refuting the Gnosticism teaching of his day.

- in this work we find similarities between the Gnostics and basic Calvinist concepts

- We must remember to follow the ongoing thread in Irenaeus’ work- also, as Irenaeus records, various Gnostics have differences on one point or another- we should not confuse particulars for what was most common or most definitive of the whole

- Before we get into the comments made by Irenaeus, we want to breifly comment on one historical episode involving Origen that deals with the issue of Free Will and Calvinism.

- Origen lived from about 185-254 AD- which means that he came AFTER Irenaeus, not BEFORE.

- The quote below recounts an interaction between Origen and a follower of the Gnostic teacher Valentius.

"Origen - A wealthy Christian named Ambrose, whom Origen converted from the teachings of the heretical Valentinus and to whom he dedicated many of his works, provided him with shorthand writers…He also began his immense commentary on St. John, writtento refute the commentary of the Gnostic follower of Valentinus, Heracleon…In about 229-230 Origen went to Greece to dispute with another follower of Valentinus, Candidus. On the way he was ordained presbyter at Caesarea. The Valentinian doctrine that salvation and damnation are predestinate, independent of volition, was defended by Candidus on the ground that Satan is beyond repentance; Origen replied that if Satan fell by will, even he can repent. Demetrius, incensed at Origen's ordination, was appalled by such a doctrinal view and instigated a synodical condemnation, which, however, was not accepted in Greece and Palestine. Thenceforth, Origen lived at Caesarea, where he attracted many pupils." - Britannica.com

“Valentinus - flourished 2nd century AD. Egyptian religious philosopher, founder of Roman and Alexandrian schools of Gnosticism, a system of religious dualism (belief

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in rival deities of good and evil) with a doctrine of salvation by gnōsis, or esoteric knowledge. Valentinian communities, founded by his disciples,provided the major challenge to 2nd- and 3rd-century Christian theology. Valentinus studied philosophy at Alexandria. His disciples claimed thathe had been educated by Theodas, a purported pupil of St. Paul, and was baptized a Christian. According to documentary fragments of 2nd- and 3rd-century theologians Valentinus moved to Rome c. 136, during the time of Pope St. Hyginus (c. 136–140), and exercised influence there for some 25 years, expounding his synthesis of Christian and oriental Gnostic teaching. Aspiring to be bishop of Rome, he left the Christian community when he was passed over for that office c. 140.” – Encyclopaedia Britannica 2004 Deluxe Edition

NOTES: - As this excerpt attests, Candidus, the pupil of Gnostic teacher Valentius, attempts to argue the Valentinian view that predestination is independent of will by appealing to the orthodox understanding that Satan cannot repent. - Origen attempts to counteract this argument by denying the orthodox view and asserting instead that Satan can repent.

- And so, because this heretical statement, Origen is promptly condemned. - However, the interesting thing about this excerpt is that it clearly attests that the doctrine of predestination without volition (i.e. regardless of individual will and choices) originated in the teachings of the Gnostic heretic Valentius.

- The fact that Origen's defense against this Gnostic heresy itself involved a heretical claim that Satan could repent does not change the fact that the notion of predestination regardless of choice originates as a Gnostic heresy. - (On a sidenote, the inability of Satan to repent can easily be explained as parallel to Esau in Hebrews 12 to whom no opportunity was given for repentance (even though Esau regretted his decision). This does not mean that Satan regrets his sins. But Esau’s example does show how Satan’s inability to return to God is fully accounted for by God refusing to grant him acceptance, regardless of whether he repents. Essentially, it is too late for Satan. There is no time allotted to him for attaining God’s mercy. Thus, there is no need to resort to predetermination without volition.)

- This leads us back to Irenaeus. - In the very last quote below from Irenaeus, we can see that Irenaeus himself attests to the origination of this Calvinist doctrine as the invention of the Gnostic teacher Valentius.

- Irenaeus, of course, is refuting this early Calvinistic and Gnostic concept. - Thus, the quote above provides further corroboration that the origin of the Calvinist version of predestination originated, not among the orthodox Christians, but as an outgrowth of Gnostic heresy.

- As such, the Calvinist doctrine that predestination is independent of will must be rejected as heretical, not orthodox.

NOTES: - Irenaeus provides even further corroboration for this conclusion as he recounts the origin of the Gnostics and of the various Gnostic doctrines.

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BOOK III, CHAP. XXV.--THIS WORLD IS RULED PROVIDENCE OF ONE GOD, WHO IS BOTH ENDOWED WITH INFINITE JUSTICE TO PUNISH THE WICKED, AND WITH INFINITE GOODNESS TO BLESS THE PIOUS, AND IMPART TO THEM SALVATION.For their father, by begetting ignorance, wrought in them the sufferings of death. We do not misrepresent [their opinions on] these points; but they do themselves confirm, they do themselves teach, they do glory in them…

NOTES: - Irenaeus here describes a Gnostic parallel or precursor to “original sin.” - Keep in mind (as we saw from reference sources earlier) that in both Neo-Platonism and Gnosticism, evil and sin and ignorance were all one and the same. - While speaking of the demiurge, Irenaeus recounts the Gnostic view the “father” of men wrought death in all of his material offspring by means of his error.

NOTES:- In the quote BELOW, Irenaeus is speaking about the Gnostic teacher Saturninus and the doctrines which spring from him.

BOOK I, CHAP. XXIV., DOCTRINES OF SATURNINUS AND BASILIDES."1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria...2. ...he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good."

NOTES:- As we can see from the quote above, two additional Calvinist ideas find their origin in the Gnostic heresies of the first two centuries AD.

- First, the Calvinist idea that two kinds of men were created, one for salvation and the other who would not be saved is first espoused in the teachings of the Gnostic heretic Saturninus.

- When combined with the other Gnostic teaching of Valentinus that predestination is independent of human will, we arrive at the early makings of the modern Calvinist doctrine that some men are from the beginning created for salvation and others for damnation regardless of their will.

- Second, we also see that the Gnostic Saturninus originates the idea that only those who have received a divine spark from God will receive salvation.

- This then is an ancient form of the modern Calvinist doctrine that men believe the Gospel, not by their own choice, but only by means of a divine

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imputation of grace that motivates and transcends their own will and causes them to realize and accept the truth of the Gospel.

- Although these ancient doctrines have been assimilated to orthodox Christian doctrine allowing the articulation of those doctrine to evolve into more scriptural terms, that assimilation is merely the result of Gnostic syncretism working on orthodox Christianity down through the intervening centuries.

- It does not change the obvious fact that the concepts themselves, however much their language has been assimilated to orthodoxy language, originated as Gnostic heresies in the first and second centuries AD at which time they were rejected and refuted by the earliest orthodox Christians.

NOTES:- Similar to the quote ABOVE, in the quote BELOW, Irenaeus again discusses another variation on the Gnostic theme that mankind is deterministically divided BY NATURE into those who are saved and those who are not

- notice also how the Gnostics delineate salvation in terms of those who do or do not receive the “spiritual seed,” which is the knowledge imputed into them from above (which for Gnostics comes from an inner channel rather than reason or special revelation through prophets, etc.)

- this is similar to how Calvinists assert that mankind is divided according to those whom God does or does not impute irresistible grace

BOOK I, CHAP. VII.--THE MOTHER ACHAMOTH, WHEN ALL HER SEED ARE PERFECTED, SHALL PASS INTO THE PLEROMA, ACCOMPANIED BY THOSE MEN WHO ARE SPIRITUAL; THE DEMIURGE, WITH ANIMAL MEN, SHALL PASS INTO THE INTERMEDIATE HABITATION; BUT ALL MATERIAL MEN SHALL GO INTO CORRUPTION. THEIR BLASPHEMOUS OPINIONS AGAINST THE TRUE INCARNATION OF CHRIST BY THE VIRGIN MARY. THEIR VIEWS AS TO THE PROPHECIES. STUPID IGNORANCE OF THE DEMIURGE.

5. …And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the [spiritual] seed; the evil by nature are those who are never able to receive that seed.

NOTE: - Immediately after the preceding sentence about the Gnostic system of determinism by nature and imputation from God, Irenaeus starts his next chapter, which begins with the paragraph below.- Notice also that the title is concerning the “Valentinians,” who we saw above were the first to put forward the idea of predestination regardless of human will.

BOOK I, CHAP, CHAP. VIII.--HOW THE VALENTINIANS PERVERT THE SCRIPTURES TO SUPPORT THEIR OWN PIOUS OPINIONS.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they

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have a perfect knowledge. They gather their views from other sources than the Scriptures;(4) and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions.

NOTES: - The next passages from Irenaeus are continuous and lengthy.- So we will discuss them segment by segment.

NOTES:- From BELOW, Irenaeus asserts that human liberty is a “law” set forth from “ancient” times

- thus, according to Irenaeus, Free Will is not something that ended but a law which God set forth

- he continues by stating that this law wasn’t simply at work before the fall but instead it has always been “from the beginning”

- the phrase “from the beginning” indicates clearly that this liberty continues from that time forward

BOOK V. CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD. 1. This expression [of our Lord], "How often would I have gathered thy children together, and thou wouldest not,"(8) set forth the ancient law of human liberty, because God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey the behests (ad utendum sententia) of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur 519 the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and

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impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that doeth good."(1) God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.

NOTES:- Particularly, that Irenaeus asserts that even when men are not doing good, they have it “within their power” to do good.- By this he ascribes this “power” to all men, even after the fall, not just Adam before the fall (thus, he denies the Calvinist idea of Total Depravity).

BOOK V. CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it...

NOTES:- In the quote ABOVE, Irenaeus articulates comments we made earlier during our study, in our section titled, “Accusations of Pride”

- when we discussed the subheadings of ““Some wiser than others” and “Some better than others”

- at that time we combated the Calvinist notion that those who possess desirable traits have no part in their acquiring these traits and thereby deserve no credit for them- to the contrary, we asserted that scripture repeatedly affirms the idea of men being rewarded or punished in accordance with what they deserve

- even as Paul says in Romans 2

Romans 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

- thus, as we pointed out, in the latter chapters of Romans, Paul cannot be implying a system of grace in which men have no part or cooperation or participation in whether or not they seek what is right

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- we say “implying” because Paul, of course, makes no outright statements indicating this – Calvinists simply infer it

- such an assertion would be incompatible with his earlier plain statements in Romans 2

- As we will see, Irenaeus will make the same argument as we have as a theme in the rest of this chapter.

BOOK V. CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;"(9) referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, . (10) for this is not expedient. And again he says, "Speak ye every man truth with his neighbour."(11) And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks."(12) And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord."(13) If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

NOTE: - The idea of “advice always given to” man by God - In the quote ABOVE, Irenaeus articulates the Free Will understanding that God’s advising us to do some things and abstain from others logically requires that it is in our power of choosing, whether or not we do so- Notice that the term “because” and the phrase “advice is always given to him” in the last sentence

- first Irenaeus, when discussing Paul’s words, states that admonitions to do or not do indicate the power within a man to choose - thus, by further indicating that God “always” advises man in this manner, Irenaeus clearly affirms that this “Free Will” remains in man always even after the fall of Adam

- Notice that R.C. Sproul (as well as Augustine according to Sproul) falls on the other side with the Gnostics on this particular point

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http://www.bible-researcher.com/sproul1.htmlThe Pelagian Captivity of the Churchby R.C. Sproul“It's the second part of the prayer that Pelagius abhorred when Augustine said, ‘and grant what thou dost command.’ He said, ‘What are you talking about? If God is just, if God is righteous and God is holy, and God commands of the creature to do something, certainly that creature must have the power within himself, the moral ability within himself, to perform it or God would never require it in the first place.’ Now that makes sense, doesn't it? What Pelagius was saying is that moral responsibility always and everywhere implies moral capability or, simply, moral ability. So in the ensuing debate, Augustine made it clear that in creation, God commanded nothing from Adam or Eve that they were incapable of performing. But once transgression entered and mankind became fallen…We are not born in a neutral state of innocence, but we are born in a sinful, fallen condition…The condition of fallen humanity is one that Augustine would describe as the inability to not sin. In simple English, what Augustine was saying is that in the Fall, man loses his moral ability to do the things of God and he is held captive by his own evil inclinations.”

NOTES: - the statement from Irenaeus BELOW is completely damning of the Calvinist doctrines that men are incapable of believing God of their own accord- following on the heels of the previous paragraph where he argues that men have it in their power to obey or not, Irenaeus here says that man’s “power to will” also applies to “faith”

BOOK V. CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith 520 be it unto thee; "(1) thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;" (2) and, "Go thy way; and as thou hast believed, so be it done unto thee."(3) Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him."(4) In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."(5)

NOTES:- Just as we saw ABOVE, in the quote BELOW, Irenaeus again affirms his theme that Free Will is proven by the fact that God rewards men according to what they seek- in this of course, he only reflects the plain teaching of scripture

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Hebrews 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

BOOK V. CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD.6. Those, again, who maintain the opposite to these ['conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature "material," as these men express it, and such as cannot receive His immortality. "But He should not," say they, "have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove (inflexibiles el sine judicio), who are incapable of being anything else except just what they had been created." But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?

NOTES:- Irenaeus is not arguing that God must act unilaterally to avoid the charge of being ignorant or impotent. Rather Irenaeus is pointing out an internal inconsistency particular to the Gnostics system. The Gnostics seek to explain all things in terms of fatal necessity of unavoidable cause and effect based on initial created conditions, rather than sin as a moral choice. As such, men are evil because the material world was created evil. Other men are saved because they have in their nature the divine spark from the spiritual world. And the material world itself is filled with evil, not because of an immoral choice to sin, but because a lower God made the world in ignorance. On the other hand, the Gnostics want their Supreme God to be free from ignorance. Irenaeus points out that they can’t have both. Either the Supreme God is ignorant of the fact that some of the material world won’t be able to receive the divine spark or the chain of fatal necessity is broken when the cause (imparting the divine spark) fails to achieve its intended result. Since Irenaeus is merely pointing out a particular inconsistency in the Gnostic system, his comments

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here cannot be taken as an affirmation of what must be true for the Christian view of God. The Christian view invokes freewill and explains evil in terms of a free choice, which means it does not have to invoke fatal necessity in the first place. But Irenaeus’ critique does not imply his assertion of fatal necessity that succeeds any more than it affirms lower deities devoid of ignorance. - notice also that in this is also reflected the Gnostic assertion of the heavenly destiny concept

NOTES: - Notice from the quote BELOW that Irenaeus again mentions Valentinus by name

- earlier we saw how Valentinus was the first to assert predestination without regard for Free Will

BOOK V, CHAP. XXVI.--JOHN AND DANIEL HAVE PREDICTED THE DISSOLUTION AND DESOLATION OF THE ROMAN EMPIRE, WHICH SHALL PRECEDE THE END OF THE WORLD AND THE ETERNAL KINGDOM OF CHRIST. THE GNOSTICS ARE REFUTED, THOSE TOOLS OF SATAN, WHO INVENT ANOTHER FATHER DIFFERENT FROM THE CREATOR. 2. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked:(6) That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence 556 over our affairs, nay, one who even approves of all sins.

NOTES: - most importantly, in the quote ABOVE, Irenaues summarizes that all of these ideas originate from the philosophies of the mystics, which the Gnostics were a part of, and ultimately from the devil, from whom all such worldly wisdom comes

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- according to Irenaeus, all these essential Calvinist concepts originate from the Gnostics and as the devil trying to blaspheme God and blame God for his own voluntary actions- in particularly, by asserting that Satan’s own actions were voluntary, Irenaeus completely bypasses any issue about “original sin”

- note the phrase “in like manner do those men”- in holding up Satan, who sins voluntary and not as a result of original sin, as the archetype and same manner after which men sin, Irenaeus also attributes just as much of a voluntary disposition to men as well, thereby destroying the Calvinist view of original sin, for Satan clearly did not inherit a sin nature from any parent and according to Irenaeus men follow after Satan’s pattern of voluntary sin

**** c. Summary of History and Study Conclusions

i. History is not a single, isolated tree trunkii. From the Platonists to the Gnostics to

Augustine to John Calvin to R.C. Sproul- There is evolution- There is variation- There is subtlety- Concepts are refined - There is increased assimilation

iii. These are the processes of syncretism iv. We have not ignored these subtle variations

- Instead, we have traced the central and defining concepts and themes

- We have taken notice of the diametrically opposed positions

- And we’ve made note of who held which position

v. And from the historical record, we can see the direction of syncretism’s course

- It begins with 2 distinctly different systems

a. One…i. beginning in the Old

Testamentii. taught and fully

revealed by Jesus Christ

iii. passed on to the apostles

iv. and held by the early successors of the apostles, including men trained by the apostles and those

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associated with such men, at a point in history BEFORE apostolic ties become obscure

v. these men are not unaware of other ideas but identify them for us and condemn them of heresy

b. The other…i. Beginning in the

mystical religions such as Platonism

ii. Held by the Gnostics before Christianity

iii. Assimilated increasingly to Christian terms with the early Gnostic Christian teachers such as Valentinus

iv. Then embraced by Platonic Christians such as Augustine

v. Passed down by the Roman Catholic Church

vi. Inherited by the Protestants

vii. And refined by John Calvin

viii. And further refined down to the modern times by scholars like R.C. Sproul and others who continue to refashion this system in ever more Christian terms

ix. Quite possibly thinking sincerely that this originally pagan view is from Christ Jesus and his apostles

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vi. This syncretistic process was recorded for us by Irenaeus, a man with direct ties to the apostle John

- Who chronicled a. BOTH the concepts of the

Gnostics b. AND their methods of

blending them toward Christian terms and scriptures

BOOK I, CHAP, CHAP. VIII.--HOW THE VALENTINIANS PERVERT THE SCRIPTURES TO SUPPORT THEIR OWN PIOUS OPINIONS.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures;(4) and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions.

BOOK IPREFACE.1. INASMUCH(1) as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says,(2) "minister questions rather than godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation…2. Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself… “Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver?"…I do this, in order that thou, obtaining an acquaintance with these things, mayest in turn explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and of blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness to set forth the opinions of those who are now promulgating heresy…I refer especially to the disciples of Ptolemaeus, whose school may be described as a bud from that of Valentinus. I shall also endeavour,

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according to my moderate ability, to furnish the means of overthrowing them, by showing how absurd and inconsistent with the truth are their statements…3. …But thou wilt accept in a kindly spirit what I in a like spirit write to thee simply, truthfully, and in my own homely way; whilst thou thyself (as being more capable than I am) wilt expand those ideas of which I send thee, as it were, only the seminal principles; and in the comprehensiveness of thy understanding, wilt develop to their full extent the points on which I briefly touch, so as to set with power before thy companions those things which I have uttered in weakness. In fine, as I (to gratify thy long-cherished desire for information regarding the tenets of these persons) have spared no pains, not only to make these doctrines known to thee, but also to furnish the means of showing their falsity; so shalt thou, according to the grace given to thee by the Lord, prove an earnest and efficient minister to others, that men may no longer be drawn away by the plausible system of these heretics, which I now proceed to describe.(3)

- And knowing that this syncretistic assimilation of these processes would continue, Irenaeus hoped to give future generations the means to identify and trace the true origin of these concepts

a. We have done just that vii. As a result, we have identified the defining

doctrines of Calvinism as Gnostic and fourth century Romanized doctrines

- albeit further assimilated to Christian terms

- but maintaining all the same defining features

viii. Consequently, Calvinism should be rejected - just as the early church of the

apostolic era rejected its defining concepts

- and instead embraced and preserved the Free Will doctrine of the apostles of Jesus Christ

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Documents

1 - biblestudying.net · Web viewThis is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon