Category Archives: Election & Predestination

Blessed are your eyes because they see

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Does it help a blind man if we light his room with a bulb ten times more powerful than the one he is used to? Silly question, right? We all know that the problem is not the amount of light available to the man. The problem is that a blind man cannot see.

Obvious though it is to say so, a blind man needs sight BEFORE he can see. Of course, he must have light to see, but a blind person needs A WHOLE LOT MORE than light. He needs new eyes. He needs a miracle. He needs the gift of sight.

Jesus said, “Unless a man is born again he CANNOT SEE the kingdom of God.” – John 3.

Spiritually speaking, man is not near sighted. He is blind. His problem cannot be corrected by an act of human will. He needs the miracle of sight. Jesus said that unless he is born again (born from above) it is impossible for him to see the kingdom of God. Man desperately needs the light of the gospel yet, spiritually speaking, he is totally blind to it until God enables him to “see.”

2 Corinthians 4:3-6 confirms this as the Apostle Paul states, “3 And even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. 6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

Paul likens the giving of spiritual sight to the miracle of creation itself. There is nothing more powerful than that. Just as God said “Let there be light” and light came into being, God has said, “Let there be light” in the heart of every true child of God. That is why, “if any man be in Christ, he is a new creation. The old has gone, the new has come.”

As much as we enjoy hearing the testimonies of God’s healing power, the child of God has experienced a miracle far more powerful and far more meaningful than anything on a merely physical plane. God has taken out a heart of stone with its total inability to “see” and in its place, put in a heart of flesh, which, having now seen the immensity of His worth, adores Christ and is enraptured with His gospel of grace. Do you see just how precious this is?

In humble gratitude for the mercy of God, the born again man can only say “amen” to these words of Jesus: “BUT BLESSED ARE YOUR EYES BECAUSE THEY SEE…” (Matt 13:16).

Amazing Grace how sweet the sound
That saved a wretch like me
I once was lost but now am found
Was blind but now I see

As the Gospel goes forth today, may God open up the eyes of the blind.

Eternal Security

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I don’t really like the phrase “eternal security” or its popular counterpart “once saved always saved” because both tend to come with a huge amount of unscriptural theological baggage. For many people, “eternal security” means that if a person makes some sort of profession of faith and then lives a lifestyle totally at odds with that profession, even renouncing Christianity altogether, they are still “saved” because “once saved, always saved.” I don’t believe that to be a Scriptural concept in any way at all.

While it is true that a genuinely regenerated Christian can be secure in their salvation for all eternity, this is not because of a one time profession of faith so much as the possession of faith. All those who possess true faith will of course profess it, but a mere claim to faith is not enough. As James chapter 2 makes clear, faith without works is dead and a dead faith never saves anyone.

The Bible makes it clear that there is a false faith that is in no way the genuine article. Faith of the real kind will produce fruit – evidence of the Holy Spirit’s abiding presence in the person’s life. That is why we are told to examine ourselves to see whether we are in the faith (2 Cor 13:5). Rather than simply being told to recall a time in our past when we made a profession we are exhorted instead to examine ourselves to see if there is present day evidence that we are truly His. As J. C. Ryle once remarked, “A tree will always be known by its fruit, and a true Christian will always be discovered by their habits, tastes and affections.”

While I certainly do believe in the eternal security of the believer, I tend to avoid the two phrases mentioned above, preferring the theological term “perseverance of the saints” or even better “the preservation of the saints.” Those who are justified will be glorified (Romans 8:30). True believers will continue in the faith because their faith is a supernatural gift from God and by its very nature, is something that endures. The Apostle John recognized this when he wrote: “They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” (1 John 2:19). The true saint perseveres because God preserves him! The One who started the work will bring it to completion until the day of Jesus Christ (Phil. 1:6).

Yet there is a big picture concept that we need to see involving the work of the Trinity in salvation. From the archives at www.aomin.org, in an article entitled “Eternal Security: Based on the Tri-Unity of God” Dr. James White writes:
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The Blueprint of Redemption

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Dr. R. C. Sproul Saint Augustine was cynically asked, “What was God doing before He created the world? Augustine’s alleged reply was: “Creating hell for curious souls.”

The reply was, of course, tongue-in-cheek. The Bible doesn’t speak of such a special work of divine creation before creation itself. But Augustine’s bon mot had a serious point that warned against idle speculation of God’s activity in eternity.

However, quite apart from speculation, the Bible has much to say about God’s activity “before” the world was made. The Bible speaks often of God’s eternal counsel, of His plan of salvation and the like. It is a matter of theological urgency that Christians not think of God as a ruler who ad libs His dominion of the universe. God does not “make it up as He goes along.” Nor must He be viewed as a bumbling administrator who is so inept in His planning that His blueprint for redemption must be endlessly subject to revision according to the actions of men. The God of Scripture has no “plan b” or “plan c.” His “plan a” is from everlasting to everlasting. It is both perfect and unchangeable as it rests on God’s eternal character, which is among other things, holy, omniscient, and immutable. God’s eternal plan is not revised because of moral imperfections within it that must be purified. His plan was not corrected or amended because He gained new knowledge that He lacked at the beginning. God’s plan never changes because He never changes and because perfection admits to no degrees and cannot be improved upon.

The covenant of redemption is intimately concerned with God’s eternal plan. It is called a “covenant” inasmuch as the plan involves two or more parties. This is not a covenant between God and humans. It is a covenant among the persons of the Godhead, specifically between the Father and the Son. God did not become triune at creation or at the Incarnation. His triunity is as eternal as His being. He is one in essence and three in person from all eternity.

The covenant of redemption is a corollary to the doctrine of the Trinity. Like the word trinity, the Bible nowhere explicitly mentions it. The word trinity does not appear in the Bible, but the concept of the Trinity is affirmed throughout Scripture. Likewise, the phrase “covenant of redemption” does not occur explicitly in Scripture but the concept is heralded throughout.

Central to the message of Jesus is the declaration that He was sent into the world by the Father. His mission was not given to Him at His baptism or in the manger. He had it before His incarnation.
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The Father’s Purpose

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“… our first parents violated the conditions of the covenant of works, forfeiting its eternal blessing and incurring its eternal curse. But the Father’s purpose to grant His beloved Son a kingdom of loving, loyal human subjects (Luke 22:29) could not be thwarted by Adam’s sin. In fact, Adam’s treachery could only serve God’s agenda, to display the greater glory of divine grace. The Son would stand among the many children whom God gave Him (Heb. 2:13) as their Liberator from fear and death through His own death (Heb. 2:14–15). The Son would shepherd the sheep given to Him by the Father — sheep whom He calls by name (names inscribed in his Book of Life from eternity past, Rev. 17:8), who are safe in His and the Father’s strong hands. For He, their Shepherd, would lay down His life for them and take it up again, in keeping with the Father’s command (John 10:2, 14–18, 28–29). The Son would finally report His mission accomplished — the mission to glorify the Father by revealing Him to those whom the Father had given Him and by protecting them through the Father’s name (John 17:4, 6, 12). As a result, the Son would lay claim to well-earned glory, and He would entrust His people to the Father and the Spirit for protection and perfection (John 17: 5, 11, 15–19).” – Dennis Johnson

Seven Questions

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Romans 9: 1 I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

The Context of Romans 9

Two things are clearly evident. Firstly, Paul is a Jew and it grieves him tremendously that his fellow Jews (as a whole) failed to recognize Messiah when He came.

Secondly, the theme of God’s righteousness is central to Paul (see Romans 1:16, 17; 3:21-27; 5:17-21; 8:4) and so he understands that God’s very integrity is on the line if in fact there are all the many promises given to Israel, yet in the end, none of them are fulfilled.

“What is at stake ultimately in these chapters is not the fate of Israel; that is penultimate. Ultimately God’s own trustworthiness is at stake. And if God’s word of promise cannot be trusted to stand forever, then all our faith is vain.” – Dr. John Piper

After the crescendo of revelation in Romans 8, Paul now attempts to deal with an objection that he knows would be mounted against all he has communicated so far, namely, “If it is impossible for the people of God to be separated from God’s love (the point being made in the preceeding verses), why is it that most of the Jews now stand in just such a condition?”

Most of Israel did not embrace Jesus as Messiah. As such, there is no salvation for them. Paul desires this with a fervent passion (Romans 10:1 Brothers, my heart’s desire and prayer to God for them is that they may be saved.) But it still needs to be explained why a nation who are His special chosen ones, with so many unique privileges, failed to recognize the long awaited Messiah. How can this be possible? It seems outrageous that such a scenario could happen. Therefore, the Apostle Paul is doing what he knows must be done – defend the integrity of God and His promise.

That’s why all the opening verses of Romans 9 which show God’s special relationship with Israel and the unique privileges they enjoyed are merely a prelude to address this central issue in the sixth verse, namely how could it be possible that Israel failed to embrace Messiah. The logical question to be asked is “Did God’s promises to Israel fail in any way?”

Paul wants to answer that question with a resounding “no!” and he wants to explain WHY this is the case.

6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel,

God’s word has not failed. Yet on what basis can Paul declare such a thing?

The answer is that when God made His promises to Israel, God defined Israel as not merely those of a certain physical descent, but a chosen group of people amongst that rank. This is the Israel to whom the promises were made. Therefore, understanding this, God’s word to “Israel” has not failed in any way at all – all the true Israel will inherit the promise.

Lets read verse 6 again to make sure we grasp this:

6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel,

It has always been this way!

Having made this declaration, Paul then seeks to show that this is not some new doctrine he has come up with out of nowhere. This is not new in any way at all. In fact, this concept lies at the very heart of Israel’s history and identity.

To prove this, he gives two Biblical examples. These are particularly striking in that Paul does not reference something obscure and unfamiliar in Israelite history but cites the very patriarchal fathers themselves. In other words, this concept can be traced all the way back to the time of Abraham, Isaac and Jacob, and to deny it, would be to run roughshod over Israel’s very identity in the purposes of God.

Firstly, concerning Abraham’s children: though both Ishmael and Isaac were the physical children of Abraham, only Isaac was chosen to be the heir of the promise:

7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.”

The second example given is Isaac’s twin sons, Jacob and Esau. We could not be given a clearer illustration to demonstrate the fact that physical descent is not the basis for God’s choice. Here we have two brothers who shared the same womb, and yet one was chosen and the other was not.

10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”

14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy.

For the sake of time, let me focus on verse 13 and its context and ask seven questions:

(1) Some seek to find refuge from the obvious by saying that the two twins (Jacob and Esau) became nations, so the verse is talking about national rather than individual election. However, though it is certainly true that the two brothers did become nations, that fact is not mentioned in the passage whatsoever. The text simply talks of two twin brothers and of God’s electing purpose for each of them before they were born.

Furthermore, every nation is made up of individuals, and so the concept of Sovereign election is still in place and unavoidable (if God chose one nation and not another). Isn’t that right?

(2) Verse 11 says, “though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls…”

Election is unconditional – “not because of works” – yet isn’t it true to say that every non Reformed approach to the passage makes election entirely based on works – the future actions/decisions of man?

.. and if it is true, as some say, that God’s choice of one twin over the other was based on what He foresaw would be their future actions, why did God not say this (this passage would have been THE place to say it more than anywhere in the Bible) and how is it that this concept is never mentioned in the Bible – not even once?

(3) Following on from question 2, if election is based on what God foresaw of man’s actions, why on earth would verse 14 ask the question it does? It would make no sense to ask about God’s fairness IF in fact, God was totally “fair” in electing based on man’s choice. In other words, verse 14 is only a logical question to ask IF in fact, Paul was seeking to teach that God’s electing grace is Sovereign and unconditional, without a view to the actions of man (past, present or future).

If someone looks at the passage honestly, isn’t this conclusion unavoidable?

(4) If words mean anything at all, isn’t it also unavoidable to conclude that God had a different measure of love for one of the twins rather than the other?

(5) However we define the word “hated,” doesn’t this one verse alone compel us to forsake the idea that God has the exact same measure of love for all people?

(6) Some react to this by saying “I could never love a God like that. My God loves everyone the same way.” Yet if this IS the word of the only God that is, isn’t it true to say that such a person, will have to one day stand before the God who inspired Romans 9, and not some made up “god” of the imagination?

(7) Isn’t it better to accept and embrace God’s clear revelation of Himself, on His terms, rather than spend a lifetime fighting and railing against the God of Romans 9?

“19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God?

Just asking…

The Basics of Monergism and Synergism

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At the aomin.org blog site, the following is a primer on the two perennial branches of theological systems in Christianity. Or to put it another way, there are two very different ways for believers to view how their salvation was brought about.

In general, the first type (the Arminian-Synergist) affirms what is called “synergism.” Synergists believe that two forces in the universe are necessary to bring about regeneration in the life of the sinner. In specifics, the two forces at work (cooperation) that are necessary to bring about regeneration, or spiritual life, is the will of man and the Holy Spirit (grace).

To put it another way, the work of the Holy Spirit is dependent on the creature’s will, hence, “synergism” (working together). Synergists will sincerely say, “I believe in grace alone.” But in reality, they believe that grace is not alone (sufficient), but that man’s will is necessary for regeneration to be effective.

It could be said that synergists are “functional” Arminians because even though some will deny the label, their theology functions synergistically (thus, how they identify themselves is inconsistent with what they teach and believe).

The second group of believers (the Calvinist-Monergist) affirm what is called “monergism.” Monergists believe that there is only one force in the universe (grace alone) that brings about regeneration in the life of the sinner. In specifics, because of the deadness of man’s spiritual state, his moral inability, the Holy Spirit performs the miracle of spiritual resurrection (regeneration) in that person, hence, “monergism” (one work). Grace is sufficient to be effective, and does not depend on some action of man.

In other words, the Holy Spirit does not merely whisper in the hardened sinner’s ear, hoping that the rebel sinner will “cooperate”; rather, while the sinner is in a state of hardness and rebellion, the Holy Spirit penetrates in the will of man and performs the miracle of spiritual life (regeneration). That is grace alone. Faith does not precede regeneration, regeneration precedes faith.

But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions– it is by grace you have been saved. Ephesians 2:4-5

Yet to all who received him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God. John 1:12-13

He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God. John 8:47

Arminians cannot affirm monergism (grace alone); they must always have the creature’s will as the final determiner of their destiny, not God. Inconsistently, Arminians pray (without knowingly) Calvinisticly, “God, change my unbelieving relative’s heart.” I have never heard them pray, “God, only whisper in my relative’s ear, but don’t change their heart unless you’ve been given permission.” In contrast, the Calvinist prays and affirms biblical truth consistently.

The Wind Blows Where It Wishes

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Chapter 2 of my new book “Twelve What Abouts…” available in eBook and paperback.

In the early verses of John chapter 3, Jesus tells Nicodemus in no uncertain terms, the absolute necessity of being born again (or born from above). Unless a man is first born again (regenerated, made alive spiritually) he can never enter or even see the kingdom of God. Jesus stresses the fact that this new birth is not merely an optional extra. It is imperative. Jesus said, “You must be born again.” (3:7)

Jesus didn’t tell Nicodemus what he must do to be born again. That is because it was not within Nicodemus’ power to perform this miracle. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6) Flesh can only reproduce flesh. It takes the Spirit to regenerate the human spirit. This miracle of regeneration cannot be achieved by human effort or by self-performed surgery.

The new birth is not the improvement of the old nature, but the creation of an entirely new one. It is a birth, a new birth, and like the first one we experienced, it did not occur because of our decision to be born. Our will was not a factor in any way. We were born as a result of the will of others – that of our parents, and of course, God’s will to create us using the means of human, physical intimacy.

In contrast to our first birth, this new birth does not occur through human means. God alone brings about this new creation in Christ Jesus. As John, the Gospel writer had already pointed out in chapter 1:12, 13, “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”

Jesus makes it clear that human flesh can only reproduce flesh. It is the Holy Spirit alone who can recreate human spirits. The Holy Spirit is the sole Agent working regeneration in the human spirit.

In explaining this phenomenon of the new birth, Jesus then speaks of something very mysterious – the wind. Wind is mysterious, not because it is not real, but because it is not something we’ve ever actually seen. Though we know when it is around because of its effects, we’ve never actually observed wind with our eyes. Oh, we’ve seen trees swaying, leaves falling, papers flying through the air. Sometimes the effects of the wind are so powerful that the only word we can use for its effects would be “devastation.” The wind can cause havoc on a massive scale, as the victims of hurricanes can testify. But wind is mysterious because we cannot see it and we are never sure about where it came from or where it is going. It seems to have a mind of its own.

Concerning this, Jesus said, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8)

The word “pneuma” in Greek, like the word “ruach” in Hebrew means “breath, wind or spirit.” Jesus uses an obvious play on words here, describing the activity of the Holy Spirit in regeneration.

Of course, much more could and should be said about these opening verses in John chapter 3. But just for a moment, can we stop to appreciate the impact of verse 8? Here Jesus teaches us that when anyone is born of the Spirit, like the blowing of the wind, the invisible Sovereign Spirit of God has moved in mighty power. Yet in contrast to when a town or city experiences storm damage on a large scale, the effects of this “wind” are not in any way negative. Though powerful in the extreme, the Spirit’s work is amazingly precise.
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Choose Life!

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Question: How can you reject free will? Does not Moses say to the Israelites “Therefore choose life, that you and your offspring may live?” (Deut 30:19)

My good friend, John Hendryx of monergism.com answers:: Yes it is indeed true that God commands the Israelites to “choose life”, but when read in the context of the whole chapter, Moses reveals that the power to obey this command comes from regenerating grace:

“And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live.” (Deut 30:6)

In other words, God commands people to obey, but he also supplies all the grace needed to do so. The command to believe does not itself contain the power to do so. God commanding obedience (what we ought to do) does not mean a person can do this apart from grace. God must set them free from innate love of sin and natural hostility to God, if they have any hope of moving toward Him. Left to ourselves we are too proud to let go of our self-complacency and self-righteousness and so we will never rightly understand our woeful, guilty, and lost condition unless God grants it.

So why did not all Israel believe? Because not all were children of promise. Some God left to their own boasted free will, letting them do what they wanted. In Romans 9: 6-8 it says of Israel:

“For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.”

This means that spiritual circumcision was not given to all physical descendants of Abraham but to the children of promise in their midst. The rest were commanded but refused to obey. Some get mercy but the rest get justice.

In 2 Chronicles 30:6-12 we also are given a glimpse of what takes place behind the scenes of how it is that some people believe the gospel while others do not:

So couriers went throughout all Israel and Judah with letters from the king and his princes, as the king had commanded, saying, “O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. 7 Do not be like your fathers and your brothers, who were faithless to the Lord God of their fathers, so that he made them a desolation, as you see. 8 Do not now be stiff-necked as your fathers were, but yield yourselves to the Lord and come to his sanctuary, which he has consecrated forever, and serve the Lord your God, that his fierce anger may turn away from you. 9 For if you return to the Lord, your brothers and your children will find compassion with their captors and return to this land. For the Lord your God is gracious and merciful and will not turn away his face from you, if you return to him.”

10 So the couriers went from city to city through the country of Ephraim and Manasseh, and as far as Zebulun, but they laughed them to scorn and mocked them. 11 However, some men of Asher, of Manasseh, and of Zebulun humbled themselves and came to Jerusalem. 12 The hand of God was also on Judah to give them one heart to do what the king and the princes commanded by the word of the Lord.

Why did some believe? According to this passage, it is because God had mercy on them and gave them a heart to follow God’s command to repent. Notice that the rest scorned and mocked God’s word.
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Redemption Planned

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by Don Kistler

In Reformed circles, we hear much about the covenants. We are a people who place our trust in God’s covenant faithfulness. We hear about the covenant of grace and the covenant of works, but we hear very little about the covenant of redemption. We also hear much about the saving work of Christ, but give little thought to the fact that the triune God conceived the work that the second person of the Trinity would do that would save sinners.

Simply stated, the covenant of redemption is a covenant God the Father made with God the Son before the foundation of the world was laid, that if the Son would offer Himself up as an offering for sin, the Father would give Christ all those for whom He would die as a love gift. The elect, then, are a gift from the Father to the Son for suffering and dying to redeem them.

God the Father chose from all eternity past, in His eternal and unchangeable decrees, to save some people. God the Son, from all eternity past, agreed to redeem those people from the fallen state that God ordained, from all eternity past, they would be in. If you ask why God ordained the fall of man and the sinful state into which he would go, the answer is that God ordained sin so that we would know Him in the fullness of His revelation of Himself. If God had not ordained sin, we would know Him only as the Creator; because God has ordained sin we can know Him as the Redeemer. Our knowledge of God is much more complete because of sin.

In Zechariah 6:13, this is referred to as a “counsel of peace … between them both,” that is, between the Father and the Son, between God and “the man whose name is the Branch” (v. 12). It is “the Lord of Hosts” who is speaking about the counsel of peace that will be between Himself and “the Branch.” When Christ speaks in John 17 of having been given people as a gift, He is praying to God, whom, He says, gave them. “Thine they were, and thou gavest them me” (John 17:6 kjv). The “thou” and the “thine” both refer to God the Father.
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James & John

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VIDEO INTERVIEW
Dr. James White and I (lurking somewhere behind the microphone stands) had a great time yesterday discussing my new eBook and Reformed Theology on James’ “Radio Free Geneva” Dividing Line Broadcast. Here’s the youtube video of the interview segment.

FULL LENGTH AUDIO
Dr. James White writes: Today on a Mega Radio Free Geneva: John Samson and Emir Caner

“I bet John never expected to see himself mentioned quite like that before. But, Twelve What Abouts, which you can find here. We then went back to reviewing Emir Caner’s sermon against Reformed theology, and then took calls on the topic for the last half hour.” Here’s the full 2 hour program.